The Improvement Era

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OCTOBER, 1924
Vol. 27 No. 12

ORGAN OF THE PRIESTHOOD
QUORUMS, THE YOUNG MENS
MUTUAL IMPROVEMENT ASSOCIA-
TIONS AND THE SCHOOLS OF THE
CHURCH OF JESUS CHRIST OF vv
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These approved Temple Garments are knitted and made right here in
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70 Snow white silkalene 3.40

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REGULAR DEPARTMENTS 1

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MANUALS FOR CLASS STUDY AND GENERAL READING, 1924-25

ADVANCED SENIOR CLASS, Prophecy and History, twelve lessons on the Founding of Utah.
by Levi Edgar Young; and twelve lessons on prophecies in the Book of Mormon — a valuable
study in phophecy and history. Texts printed monthly in the Improvement Era, the first
three lessons in the September number. Subscribe now, $2 in advance for the year, including
over 1200 pages of reading matter, besides the lessons.

SENIOR CLASS, The Young Man and the Economic World. The place of economics
in the field of human achievement and the justification of its study by the young men. Dealing
primarily with man and his efforts to secure a living. How he gets and spends his income.
1 he choice of work. The need and importance of making a good living, coupled with building
a life — the highest obligation of man. Price 25c per copy.

JUNIOR DEPARTMENT. The Junior Department this year has two manuals:

I. THE JUNIOR CLASS, Stories of the Plains, containing faith-promoting accounts and
incidents in the lives of the early scouts of the plains, and the Pioneers and their struggles in
founding the West. Price 25c per copy.

II. THE ADVANCED JUNIOR CLASS, Some Essentials of Character, eighteen lessons, in
stories bearing on the lives of young men from 15 to 18 years of age, showing their heritage,
pointing out what they are going to do and be, what principles shall be their guide in life;
the dangers of wrong and the rewards of right living; all told in many interesting stories with
a wealth of suggestion and instruction, designed to inspire in the hearts of the boys an ambition
to build noble lives. Prfce 25c per copy.

The Optimist and Pessimist

An optimist, with smiling face,

A pessimist, with wrinkled frowns,

Once, starting out to take a walk,
Went on the road between the towns;

And, as they lingered by the way,

Observed the farmers making hay;
And the optimist kept on smiling.

"Now, if I had that job to do,"
The pessimist at once complained,

"I'd do a little at a time

And haul it in before it rained;

For though the sky is clear, I'll say,

The rain sure'l come an' spile th' hay!"
And the optimist kept on smiling.

They passed a field of sugar beets,
And paused to see the thrifty rows

In long green lines across the field
Through which the irrigation flows.

The pessimist again complains, —

"What need of this? It often rains!"
And the optimist kept on smiling.

Then an alfalfa field they saw,

All growing purple-flowered and fine,
And in it fed a hundred head

Of thrifty- growing Berkshire swine,
The pessimist exclaimed, "O dear,
What durned poor farmin' have we here!"

And the optimist kept on smiling.

Near by some poultry-keeper's homes
A thousand fowls were in the fields.

"Look there;" the pessimist remarks,
"A place like this no profit yields:

In poultry raisin' I've a mind

That payin' fowls must be confined!"
And the optimist kept on smiling.

Just in the outskirts of the town

A dozen goats fed by the way;
And one — he was a pessimist

With twisted horns and whiskers gray —
And his one joy had ever been
Expressed by always butting in.
And here two pessimists got mixed
Because they had opinions fixed —
And the optimist kept on smiling.

JOSEPH LONGKING TOWNSEND.

:' v '

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2 c

Improvement Era

Vol. XXVII OCTOBER, 1924 No. 12

A HYMN WITH A HISTORY

By Orson F. Whitney, of the Council of the Twelve

President Charles W. Penrose, speaking in the Eighteenth ward
chapel on a Sunday afternoon not long since, gave the history of some
of the hymns composed by him and frequently sung in the meetings
of the Latter-day Saints. One of these hymns had been rendered by
the choir and congregation just before President Penrose began to
speak. He said in relation to this sacred song:

" 'School Thy Feelings,' which we have just sung, was written
under peculiar circumstances, just before I left England, after having
traveled over ten years in the ministry. A sort of quiet slander had
been circulated concerning me in Birmingham, by an Elder from
Zion, and it cut me to the quick. There was not a word of truth
in the story. An accusation was made, but there was no bottom
to it, and it ruffled me. I did not care how much I might be
scandalized by enemies of the Church; I had become accustomed to
that. I used to say that my hide had got as tough as a hippopotamus;
I did not care what an enemy said about me. But when an Elder
in the Church did that, it cut me to the heart, and I felt like
retaliating. But I sat down and wrote that little poem, 'School thy
feelings, O my brother, Train thy warm, impulsive soul,' and so
on. And that was for me. I did not intend it for anybody else,
but it was giving a little counsel to myself."

The poem referred to is one that we all admire. I am partic-
ularly fond of the following stanzas:

School thy feelings, there is power

In the cool, collected mind;
Passion shatters reason's tower,

Makes the clearest vision blind.

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1110 IMPROVEMENT ERA

School thy feelings; condemnation

Never pass on friend or foe,
Though the tide of accusation

Like a flood of truth may flow.

Hear defense before deciding,

And a ray of light may gleam,
Showing thee what filth is hiding

Underneath the shallow stream.

Should affliction's acrid vial

Burst o'er thy unsheltered head,
School thy feelings to the trial,

Half its bitterness hath fled.

Art thou falsely, basely slandered?

Does the world begin to frown?
Gauge thy wrath by wisdom's standard,

Keep thy rising anger down.

*
Rest thyself on this assurance:

Time's a friend to innocence,
And that patient, calm endurance

Wins respect and aids defense.

Here was one who knew himself to be "falsely, basely slander-
ed," pleading, not with his accuser, but with himself, against the
passing of condemnation "on friend or foe." Rather an unusual cir-
cumstance was it not? And yet, quite in keeping with the divine
admonitions: "Judge not, that ye be not judged," "Vengeance is
Mine — I will repay."

Except for the infamy of his act, I could almost thank "the ac-
cuser of the brethren" for that "quiet slander," which wounded the
poet's sensitive soul and gave us as the indirect and unintended result
this beautiful hymn, which has cheered and comforted for over
sixty years the hearts of tens of thousands. Moreover, I will venture to
assert that the would-be destroyer of his brother's fair fame did not
profit by what he had done, while the one whom he wronged was
benefited by the painful experience. Thenceforth he could sympa-
thize, as never before, with those similarly placed.

What said the Lord to the Prophet Joseph upon this point?
"If thou art called to pass through tribulation; if thou art in perils
among false brethren; * * * if thou art accused with all man-
ner of false accusations; if thine enemies fall upon thee; * * *
if the heavens gather blackness, and all the elements combine to
hedge up the way; and above all, if the very jaws of hell shall gape
open the mouth wide after thee, know thou, my son, that all these
things shall give thee experience, and shall be for thy good."

"Hear defense before deciding." A simple and a just require-
ment— so simple that one is almost tempted to regard it as super-
fluous, the opposite course being so manifestly unjust, so absolutely

A HYMN WITH A HISTORY 1111

unfair. And yet it is the course that most people are prone to pursue.
Rumor or a one-sided statement is quite sufficient for them. They
hear a scandalous story, accept it as true, and forthwith spread it
broadcast, without making the least effort to ascertain whether it is
built on fact or fiction. And this they do, not so much from
malice, perhaps, as from an overweening desire to impart information
— the gossip's ruling passion. In their eagerness to proclaim the
"glad tidings," they forget, what the fair-minded always remember,
that there are two sides to every question, and that there could be
no such thing as impartial justice if but one side of a case had "its
day in court." It is related of an Irish magistrate (I don't know
why they always put such things on the Irish) that, having listened
to the plea of the prosecution, he was about to pronounce judgment,
when the attorney for the defense asked to be heard. "No," said
his Honor, "me moind is clear now; if you shpake I'll be confused."
A pity to confuse such a mind!

Perhaps Brother Penrose was given a chance to state his case
before the "quiet slander was circulated." But I very much doubt
it. He should have been the first to hear what was said against him,
but in all probability he was the last. Men and women are often
accused, condemned and punished — for slander is punishment — with-
out even knowing what they are charged with. That is the way with
those who speed "the shaft that flies in darkness."

How different from the Lord's way, and how grossly violative
of his precepts and the regulations of his Church. The law of the Lord
requires that if a brother or sister offend, the one offended shall go to
the offender alone, before confiding in others (Doc. and Cov. 42:88) ;
the purpose being to induce confession, if there be anything to confess;
bring about reconciliation, if possible, and prevent the spread of
scandal, so often baseless, always exaggerated, and generally re-active
against the church or community of which the accused is a member.

But that is too tame a process for the purveyor of this sort of
"information." He or she takes the public into confidence first, gets
what gratification or glory can be had out of the situation, and the
accused may have what's left — "a lemon" that has been well squeezed.

Not without good reason was it made the duty of the Teacher
to "watch over the church always," and "see that there is neither
lying nor back-biting nor evil speaking" among its members, (Doc.
and Cov. 20:54). "These six things doth the Lord hate: Yea,
seven are an abomination unto him: A proud look, a lying tongue,
and hands that shed innocent blood, an heart that deviseth wicked
imaginations, feet that be swift in running to mischief, a false witness
that speaketh lies, and he that soweth discord among brethren."
(Prov. 6:16-19). If the thoughtless trifler with a brother's or a
sister's reputation, or even the out-and-out intentional defamer, could
but realize that the assassin of character is little better in the eyes of God

1112 IMPROVEMENT ERA

and good men, than the one who unlawfully takes human life, some-
thing that he cannot restore, it might induce him to prudently pause
before making himself one of the "things" which "the Lord doth
hate."

But no lie can live forever. "Time is a friend to innocence."
Falsehood may travel many leagues while Truth is "getting its boots
on;" but sooner or later it will be overtaken and pilloried as it
deserves. Eternal justice will attend to that. It balances all accounts,
and no man or woman need become the avenger of his or her own
private wrong.

"All things work together for good to them that love God."
This saying of an ancient apostle has proved wonderfully true in the
case of a modern apostle — our dear Brother Penrose. Shot at from
the rear while facing the foe and fighting the good fight — "cut to the
quick," but not really injured, he could afford to be patient and
calmly endure, for he was innocent, and time was his friend, as the
sequel showed. Slander might wound him, might "ruffle'' his
feelings, but it could not stop his growth nor stay his progress. He
went on loving and serving God, and rose step by step to positions of
honor and influence, until, in the evening of a long and useful life,
we find him standing on the very summit of success, one of the
First Presidency of the Church.

And where are they who tried to pull him down? We don't even
know their names.

Compensation

At evening when I hear a lark's faint, fluted note —
A tender calling from a migrant throat;
There falls a love song, sadly, wistfully,
The sum of partings in epitome.

And when I scent the drooping petals of a rose.
Out of the vanished years there poignant glows
The lingering sweetness of a world abloom,
And lovers dreaming in the twilight gloom.

And always, in December's measured chant of pain,
The rustle of the corn I hear again;
Still in the Storm King's mocking battle tune
There echoes clear the lyric voice of June.

And ever to the scars of Time there somewhere clings
A subtle balm that heals the bitterest stings;
Still on the call sheet of the angel — Death!
There stands the promise of returning breath.

Lethbcidge, Canada. FRANK C. STEELE.

RELIGIOUS EDUCATION

The Need of the World Today

By John J. Tigert, U. S. Commissioner of Education

[The following address was delivered before the Religious Education
Association, Chicago, March 29, 1922. In view of the deep interest that the
Latter-day Saints have in the imperative need of religious education for the
proper development of mankind, we present the lecture in full. It is in
line with the endeavors of our Church, and the best thoughts of the day.
Religion Class work under the name of Week-day Schools of Religion is
being organized everywhere. At Cary, Indiana, church-owned houses sur-
rounding the public school houses are used by the various denominations
for religious educational purposes; at Cleveland, Ohio, and in many other
cities, a regular period once a week or oftener is allowed the children for
instruction in religious education under the leadership of the respective de-
nominations. In one city a whole day each week is proposed for this type
of education. All our readers will be pleased that our U. S. Commissioner
of Education is convinced of the imperative need of religious education for
the proper development of mankind. Some time ago he remarked, in dis-
cussing criticisms that have been directed against him because of his activity
in behalf of religious education, "Rather than to urge upon the people
an education consisting only of the training of the body and the intellect,
I would resign my position."

Our seminary work in the Church of Jesus Christ of Latter-day Saints
is in line with these thoughts, and it is being duplicated in many places,
and is rapidly growing, though our Church is far in advance in this regard,
of the country generally. At the University of Michigan several fine student
houses maintained by various religious denominations surround the campus,
and in these houses regular instruction in religion is given. It would be
well if the churches had such houses surrounding the University of Utah.
One great purpose of the Church School System is to use and to perfect
the splendid educational structure which has been reared by the Church, so
that the purposes of our system may be fully accomplished. — Editors.]

Professor W. R. Webb, familiarly known as "Old Sawney,"
founder and principal of the famous Webb School of Bell Buckle,
Tenn., who has had for a half century an influence upon education
in the South unsurpassed by any of his contemporaries, used to say
frequently, "A boy is a bundle of possibilities." This favorite phrase
of "Old Sawney's" might well serve as a fairly literal, though homely,
translation of the etymology of the word "education," being, as it is,
an abstract term derived from the Latin "e — out" and "duco — to
lead." Education, in the proper sense of the term must include the
highest possible realization, the most complete harmonious, and sym-
metrical perfection of all the potential powers inherent and innate in
man's nature. Education is the process of cultivating to the fullest
flower all the seeds that lie implanted in this wondrous composite of
mind, soul and body.

1114 IMPROVEMENT ERA

The tendency has been strong among professional educators to
emphasize the development of mental powers, as the proper function
of the educative process, frequently to the exclusion of other capacities
of the soul and body. It must be granted that the emancipation of
the mind should be the chief function of the institution of learning,
that the growth of spiritual power should be the major concern of the
church, but likewise it must be agreed that the making of strong bodies
is at least a secondary function of the school in view of the oft
quoted dictum of Juvenal, "Sana mens in cotpore sano." But while
the realization of mental possibilities is the prime objective of the
school, it is unfortunate that certain prejudices have tended to ex-
clude proper regard for the attention to the soul and body. Per-
haps the neglect of the former has not been due so much to prejudice
as to a feeling that this is a function of the church, and the desire to
render to God the things that are God's, retaining for Caesar only the
things that are Caesar's.

This is certainly true, I think, in the case of the public schools
and all those institutions supported by public taxation, because it
is evidently the fear of many that the" effort to teach religion in
publicly supported schools and colleges may lead to an indirect vio-
lation of the cherished American doctrine of religious liberty and
separation of Church and State. Be that as it may, I think that
we can agree upon a distinction of function in the Church and State
and admit the wisdom of the founders of the Republic in recognizing
this distinction; in fact, this is one of the most salient contributions
that American statesmen have been able to make to political progress
in the world. The late Bishop E. E. Hoss set out the difference in
the function of Church and State in these words:

"Secularity is the badge of the State. The sphere in which it moves
and acts is the sphere of visible and tangible things. It has no eye for the
eternal realities. Its symbol is the sword, for it may use force. The
Church, on the other hand, is the vehicle of religious truth. She has a
message to deliver that the State has no voice to convey. Her symbol is
the shepherd's crook, and she dares use no instrumentality except per-
suasion."

Though there may be some justification for the neglect of the
so».l in public institutions of learning, yet no adequate excuse can be
assigned for a certain prejudice that has existed with reference to
physical education. Fortunately, this prejudice seems to be disap-
pearing. Much improvement has come in our schools in health and
physical education during the past few years due largely to the revela-
tion that approximately one-third of American young men proved,
under examination, to be physically unfit to bear arms in defense of
their country. It is strange that we should have so long neglected the
proper concern for the care of the body upon which the welfare of
the mind is organically conditioned and with which the culture

RELIGIOUS EDUCATION 1115

of the soul is intimately connected if we accept the oft-quoted and
much approved doctrine of John Wesley, "Cleanliness is next to
Godliness."

Aside from the question of the peculiar functions of the school,
the Church, and the State, these organizations are all joint agencies in
the promotion of the greatest possibilities in our youth for individual
and social welfare. In its widest connotation, education is the result
of all the forces which affect the life of man. Taken in this sense,
religion is the most universal element in education as well as a very
powerful stimulus to human action.

We hold, first, that the religious element is universal. By re-
ligion we mean the consciousness of some kind of communion be-
tween man and a supernatural Being, a Deity, or God. We have
had many arguments set up to establish the existence of such a B :;ng,
ontological arguments, anthropological arguments, arguments for a
first cause, arguments from design and others. Whether any or
all of these arguments which have been advanced in proof of "he
existence of a supernatural Being could convey to those altogether
destitute of the idea of the Deity, first, the notion of God, as a person,
self-existent, eternal, immutable, of infinite power, wisdom, and
goodness, the creator and upholder of all things, and, secondly satis-
factory proofs of his existence, is a question which it is impossible
to settle and which we would not find profitable to discuss here. We
shall not raise the question of the possibility of philosophical or
logical demonstration of the existence of God. We shall assume for
our purposes, the famous dictum of Professor Calderwood, of Edin-
burgh, "The reality of the Divine existence is a truth so plain that
it needs no proofs, as it is a truth so high that it admits of none."
It is worthy of note, however, and sufficient importance has never
been attached to the fact that the conception of a supernatural Being
has apparently always existed in the mind of man, wherever and when-
ever we have had knowledge of him. This is evidenced not only by
the ancient writings of the Jews but by the earliest historical rem 'ns
and the extant beliefs and customs of all peoples, Asiatic, African,
American, European and Polynesian. We cannot show that the idea
of God has always existed in the mind of man from man's in-
ception, but we can show that all men known to history have pos-
sessed the idea of God. Once projected within the sphere of human
knowledge, from whatever source, and in whatever mannr, this
notion of God, however abused, has never been permitted to perish.
This does not, of course, necessarily mean God with all the personal
attributes ascribed to him by Christians, but it does mean the belief in
supernatural power of some kind, whether in the fetishism of the
savages of all parts of the world which attributes extraordinary powers
to sticks, stones, herbs, images, the sun, the moon, and other in-
animate objects, or in the polytheism of the Greeks, Romans, and

1116 IMPROVEMENT ERA

others who personified and endowed with magic qualities the forces of
nature, or in those like the Chinese, who have worshipped the spirits
of departed ancestors.

It is not only true that the notion of God exists and has ex-
isted in all species of mankind known to us, but it is likewise true
that the notion has everywhere been a powerful force if not actually
the most powerful force operating in the lives of men. In every
form of communion with the supernatural, the notion of the Deity has
been sufficiently powerful in its influence upon man to move him to
make the supreme sacrifices of his own life or the lives of those dearest
to him. We witness this in the most primitive form of religion,
in fetishism, where parents appeased the spirit of Moloch with the
burning of their own offspring, or where the Indian mother adores
the alligator by throwing her babe into the sacred waters of the Ganges.
We witness it in the' polytheism of the Hellenic peoples, as in the cult
of Artemis, Iphigenia is sacrificed by her father Agamemnon to ap-
pease the goddess so his fleet may sail for Troy. We witness it in
monotheism in the blood of countless Christian martyrs and in the
sacrificial death of Jesus Christ upon the cross for the conciliation of
God and the redemption of mankind. There certainly has been no
more impelling motive in the life of man than his belief in the
Deity.

Again, we think that sufficient significance has not been at-
tached to the fact that among the great thinkers who have interpreted
reality and who have explained the origin and the meaning of the
cosmos, almost without exception these philosophers have required the
notion of the Deity to make the universe possible, intelligible, or
thinkable. Those few who have not required the Deity for an
explanation of the universe do not loom up among the great figures
in the history of philosophy. We have atheists among the Greek
philosophers in Democritus and Leucippus, but they sink in insig-
nificance as compared to such theists as Pythagoras, Socrates, Plato,
Aristotle and others. We do not recall an outstanding atheist to
match against the cloud of theologians and schoolmen of the middle
ages. Among the moderns, Diderot and the so-called French en-
cyclopedists, a few Germans, including Haeckel, a small number of
Englishmen and others who compose the atheistic schools of thought
hardly are recognized within the pale of philosophy in a large sense.
As over against these stand Descartes, Leibnitz, Spinoza, Locke,
Berkeley, Kant, Fichte, Hegel, Lotze; in America, James, Bowen,
Ladd; and a whole host of others who include within their number
the great names of modern philosophy, who have grappled seriously
with the explanation of this world and who have traveled many
paths but have all reached the same destination — God.

If education consists in the evolution of the man's inherent
capacities or untying "the bundle of possibilities," to return to Mr.

RELIGIOUS EDUCATION . 11 17

Webb's figure; if religion be a universal phenomenon among men,
and if great thinkers find God indispensable to the explanation of
reality, then education which lacks the religious element is certainly
seriously defective.

The great world catastrophe through which we have passed has
started many anxious inquiries and has awakened deep misgivings
on the part of some. Speculation is openly engaged in as to whether
civilization can be salvaged, whether war will destroy civilization or
civilization will destroy war. There is much pessimism abroad in
the world and we are passing through critical times.

Crimes of all kinds, divorce, and immorality have greatly in-
creased among us. There has been a disregard of the rights of others,
a social discontent an industrial unrest, a menace of radicalism, an
unbridling of vice, and a growing disrespect for the law that have
never before characterized our country to the present degree and
which arouses the concern of every true American.

If these observations be correct, and I think that few will demur,
which way shall we move to correction? Where shall we find the
remedy for these conditions and how shall we proceed to apply it?

Enlightenment and better understanding will undoubtely help
the situation but these cannot save us. If the war teaches us any
one lesson more clearly than another it is the insufficiency of culture,
knowledge and science per ipsos to promote the welfare of mankind.
Germany claimed a "Kultur" superior to any that the world had
known at the outbreak of the war. She was not excelled by any
other people in the great fields of science, of philosophy, of music
and of commerce. A degree from a German university was highly
coveted above a degree from one of our own institutions. Illiteracy
was at an irreducible minimum among the German people. They
enjoyed a high degree of general enlightenment and a fairly homo-
geneous population.

And what was the result of it all?

Germany's strength in philosophy, in science, in industry and in
other respects contributed to the ruin of a great people and involved
the world in the most titanic tragedy of the ages. A weaker nation
would hardly have risked the wrath of the world even though it
had been moved to fly at its throat. But Germany's consciousness
in her power gave her the confidence to attempt the impossible.

German political philosophy convinced her that democracy was
the symbol of weakness, chaos, and incompetency in government; that
the German people were chosen by God to exterminate weaker peoples
so that a race of supermen might be evolved. German science applied
to the arts of war convinced her that she could defy the world, ap-
plied to undersea-craft it could sink unsinkable ships like the Lusi-
tania; applied to aircraft, it could terrorize London and Paris and
spread disease and destruction among her enemies; applied" to noxious

1118 IMPROVEMENT ERA

gases, it could blind and wipe out armies in the twinkling of an
eye; applied to cannon, it could crush the impregnable forts of Liege
like egg shells and hurl projectiles a distance of seventy-five miles
into Paris. German commerce and industry convinced her that it
must expand through middle Europe into Asia and Africa and dom-
inate the world. German music convinced her that hymns of hate
were of more force than hymns of love. Germany's faith in her
"divine mission" and the consciousness of the necessity of fulfilling
it convinced her that treaties were "mere scraps of paper to con-
ceal political purposes." Harnack, whose theology and views with
reference to the Bible probably carried more weight in America before
the war than any other scholar, became one of nearly a hundred lead-
ing savants of Germany who convinced themselves that the violation
of Belgium was just and good. It is hardly necessary to recite further
the history of Germany's folly, but the world has never before had
such an exhibition of the inadequacy of mere philosophy, science,
industry and things secular. Plainly, these things can be both evil
and good, hurtful and helpful, undesirable and desirable, the hope
and the menace of civilization.

The value of man's progress in knowledge turns upon the will or
judgment of those who may possess it. In the hands of the physician
even poison has its benefit; in the hands of the pioneer, knives, axes
and guns are of immeasurable value, but who would claim that these
articles were good for babes or thieves?

Education which devotes itself entirely to the discovery of knowl-
edge without regard for the will or intention of man is likely to prove
the undoing of society. Certainly, it is not worthy to be called educa-
tion.

Surely, after the demonstration of the ruin that lurks in the
wake of mere emancipation of the mind, we must see that there is a
great truth in the words of Tolstoi:

The night has a thousand ey?s,

And the day but one

But the light of the whole world dies

When day is done.

The mind has a thousand eyes

And the heart but one

But the light of the whole life dies

When love is done.

How shall we direct the will and train the heart as we enlighten
the intellect? Naught but religious feeling, the inspiration of the
soul, and faith in God can accomplish this. Even ethical teaching
and morality, though helpful, will not suffice. Moral philosophy
may be similar to other knowledge, the product of man's mind but
not a force which controls his acts. There are abundant examples of
the failure of ethical teaching to effect life. France has given non-

RELIGIOUS EDUCATION 1119

religious training a more thorough trial perhaps than any other nation.
And yet, says an eminent authority:

"In fifty years criminality has increased three-fold, though there was
scarcely any increase in population." This statement was made before the
war and does not comprehend the violent increase of crime since the war.
One French professor complained, "My prize pupil in morals is the biggest
knave of the lot."

Let no one suppose that I am opposed to the teaching of morals
in the schools. On the other hand, I strongly advocate it. Recently,
I emphasized the need of teaching virtue, honesty, and integrity
throughout our schools. I believe in beginning early the relation of
stories of moral import, the recounting of golden deeds of kindness,
and the teaching of virtue in every possible way to our children.

But this moral instruction requires the reinforcement of religious
teaching and feeling. The Church becomes the supplement of the
School for this purpose. In private, parochial, and church schools
religious instruction can be given with secular teaching but cannot
be given in publicly supported institutions. The public schools of
Gary, Indiana, Toledo, Ohio and a few other cities are working
out a system in which the school becomes a community center sur-
rounded by churches of all denominations to which the children go
regularly from the public schools for religious instruction. Some
state universities are working out a system which is similar in prin-
ciple. We have numberless instances of the powerlessness of knowl-
edge to make men good. The age of the Italian renaissance, a new
revival of learning, was likewise an era of immorality and loose living.
Pope described Bacon as at once "the wisest, the brightest and the
meanest of mankind." Solomon, the wisest of all the kings, was by
no means the most virtuous. Rousseau, a great name in the history of
education and philosophy, gives us his ideal training for Emile and
dwells especially upon the value of his moral code, meantime neg-
lecting shamefully the rearing of his own child, and engaging in
dissolute living. His confessions are amazingly frank but even they
do not uncover the vileness of his life.

Morality is indeed the worthy helpmate of religion but history
and experience reveals over and over again that it cannot be sub-
stituted for it. Ethical societies have failed to supplant the Church.

I am well aware that the position that I am taking is not popular
today among educators, but I reiterate the words of a chancellor of
one of our colleges uttered in his inaugural address more than a decade
ago:

"Powerful as is the force of opinion today in the direction of sec-
ularized education, mighty as are the millions devoted to that purpose, earnest
and numerous as are the advocates of education without religion * * *
yet I am undismayed. For there is a power greater than the opinion of men;

1120 IMPROVEMENT ERA

there arc resources vaster than the millions of earth. Let us not 'trust in
uncertain riches, but in the living God.' "

I am aware that many will consider that I am very old-fashioned,
naive, and out of date, to be a commissioner of education. I am
aware that some will say that it is a poor philosopher who cannot
discover salration by logic and reasoning. My reply is that of the
"Fable of the Chicks," if I may be pardoned for recalling the name of
my departed father. He related the experiences of two chicks that
happened to be companions in the same setting. The hen had been
sitting for nearly three weeks on the eggs, and the time for them to
hatch was almost at hand. One chick was stirred by instinct of a
world of greater freedom beyond the white walls that enclosed him.
He soliloquized, "I feel that outside there is another world in which
I shall find air, sunshine, and food. I feel that these wings and
legs will come into play and I shall be happier there. And yet I do
not know that this is true. Further, I cannot act upon any assumption
that cannot be known and logically demonstrable. I shall not be
swayed by foolish sentiment. I shall not break this shell."

Just beside the egg that contained this agnostic chick, another
chick was soliloquizing, "I, too, feel that outside is a world of greater
freedom, where I can run and fly and where I shall enjoy the air, the
sun, food and water. I do not know that such a world exists, but
I have faith that there is and I cannot resist the feeling that impels
me to pip this shell. I shall pip my shell today."

A few days later, the busy housewife discovered the hen with
the brood of chicks but in the nest lay one egg. It was cold. She
broke it with her thimble. There was a cold and lifeless form. It
was our agnostic philosopher who could not act upon faith; but
acted only upon the dictates of his reason.

Mount Majestic

Oh, Mount Majestic, towering high!
Peaks hidden in the sky!
You've seen men come and go;
Your age doth no one know.

i
Oh, that I could be so strong;
That I could live half so long,
To see races as they pass;
To see the poor, huddled mass.
And reach my head above the throng
Where there is always happiness and song.

Oh, Mount Majestic, king of all,
I'm coming; I cannot resist your call!
Sandy, Utah. JACK EGBERT.

RUSSIA'S CONTRIBUTION TO AMERICA'S
WHEAT CROP

By P. V. Cardon, Editor of "The Utah Farmer"

Fully one-half of the wheat grown in the United States originated in
Russia. A bag of wheat from the Volga river valley, furnished seed for the
first planting of hard-red spring wheat on the American continent and made
possible the production of this cereal in regions that had long been consid-
ered too far north. From the territory north and east of the Black Sea came
the progenitors of our hard-red winter wheats which proved to be able to
thrive in spite of the rigorous climate of our Great Plains and made possible
a rapid westward drift of our wheat belt. Then a third, the durum or
"macaroni" group of wheats emerged from that Slavonic nation, this time
from the Kirghiz Steppe region of western Siberia, and upon finding a new
home in the United States added millions of bushels to our wheat supply.

The story of the introduction and establishment of these wheats com-
prises an interesting chapter of the agricultural history of our nation. It
is doubly interesting at this time, because the United States, owing to Russia's
agricultural breakdown, is expected by other nations to supply an unusually
large proportion of the world's wheat crop. This story also develops an
appreciation of the fact that, while Russia may be a novice in the art of
democratic government, she is a past master of scientific crop husbandry. For
most of our hard wheats, although highly developed by plant-breeders of
the United States, may be traced back to hardy types long ago, improved by
Russia's peasantry.

The history of Russian wheat in North America begins about 1842.
In that year, David Fife of Ontario, Canada, received a small lot through a
friend in Glascow, Scotland, who obtained it from a cargo shipped from
Danzig from the northern Volga River Valley. Mr. Fife, not knowing
whether the wheat was of the spring or winter type, planted some, as an
experiment, in the spring. Only three heads matured, and these apparently
came from a single grain — the only spring-wheat kernel in the lot that
was planted, all the others proving to be of the winter type. From those
three heads was developed the well known Fife group of hard-spring wheats.
The different strains of Fife spring wheats appearing under a variety of local
names, now comprise the bulk of our standard grades and are among the
highest priced wheats on the market. But the Scotch name is misleading,
as this wheat is distinctly Russian.

Just how and when this hard-spring wheat found its way into the
United States from Ontario is not clear; nor does it matter. The point of
special interest is that it proved to be surprisingly well adapted to the
conditions of soil and climate in Minnesota and later in North and South
Dakota. Today it is grown also in limited areas of Wisconsin, Illinois,
Iowa, Nebraska, and Montana. Within the region thus defined is pro-
duced most of our spring wheat, which amounts to about one-third of our
total wheat crop.

Although this Scotch-bred Russian wheat is especially well adapted to
the soil and climate of our northern plains states, commercially it was very
unpopular when first introduced into the United States. At that time
millers were not equipped to handle it, as it was so much harder than our
common wheat, and what flour was made from it was of such a creamy
cast that it was looked upon as unfit for bread making. Wheat buyers
discriminated against the hard wheat, paying the growers 15 to 25 cents a
bushel less than for soft wheat, and bakers refused to accept the flour

1122

IMPROVEMENT ERA

except at a discount. So while the variety was at hand with which to
extend the northwestern limits of the wheat belt, it was not until after 1870
that the center of production really began to shift.

The year 1870 is as epochal in our wheat history as 1793 in the
history of cotton in this country. For to the same degree that the in-
vention of the cotton gin marked the advent of a rapid and broad expansion
of cotton growing, the adoption by this country of a French machine known
as a wheat flour purifier was influential in the extension of hard wheat
growing. This machine was first constructed in Minneapolis by a French-
man named La Croix.

By means of the purifier, the miller is said to have been enabled to
produce from "the strongly colored but nutritious middlings of hard wheat
a flour suited in texture and color to the popular demand."

But just as the cotton gin was insufficient to allow a maximum de-
velopment of our cotton industry without the Arkwright patents, the spin-
ning jenny, the roving mule and other devices necessary in the manufacture
of cotton, so was the wheat-flour purifier insufficient to permit of maximum
extension of hard-wheat growing without a better means of crushing the
wheat. This means was provided eight years later (1878) by Governor
C. C. Washburn who installed the first complete roller mill in the United
States. Instead of pulverizing the kernels, as with the old style stone burs,

■ -si

m
Ml

IE

"Turkey" wheat, of which this is a typical head, was
introduced into the United States by Russian immigrants about
18 70, but it was only within the last decade that this type
of wheat was adopted by the farmers of Utah. It is now
grown almost exclusively on our dry farms and is the prin-
cipal winter wheat planted on our irrigated farms. The
millers of this state are partial to "Turkey" as a hard-red
winter wheat.

the rolls crushed and flaked them, thus making practicable a more perfect
separation of the particles in the latter milling processes.

It must not be inferred that the working out of these improvements in
flour milling resulted from any keen desire on the part of millers to promote
a greater production of hard-spring wheat. Nor did the later general adop-
tion of the purifier and roll signify that millers were converted to the idea
that hard wheats were to become of real commercial importance, as much
as it indicated a general desire on the part of millers to improve their mill
products, chiefly manufactured from soft wheats.

It has been shown that the Russian wheat was unpopular up to the
time that La Croix and Washburn introduced the innovations upon which
our systems of "high grinding" are based, and it probably would have
remained unpopular for years to come had the matter of extending it been
left largely to the millers and bakers. The purifier and roll simply cleared
a path for what was to follow.

The extension of hard-spring wheat growing in Minnesota, North
Dakota, and South Dakota and parts of adjacent states was inevitable, be-
cause upon this type of wheat largely depended the agricultural development
of that region. The pioneers were moving west, farther and farther into
the plains. They had found that our soft wheats could not produce profit-
ably in that climate, while the Russian hard-spring wheat could. The lattei

RUSSIA'S CONTRIBUTION 1123

had been bred, generation after generation, under similar conditions in the
far away Volga Valley. In fact it was admirably adapted to the needs of
the pioneers of our northern plains, so it was simply up to the millers to
prepare to handle the crops that were bound to be produced in that section.
Fortunately, the improved milling processes made this possible. The natural
result of this phenomenal increase in the amount of production of spring-
wheat which followed the migration of farmers into the northwest, and
the resultant increase in the amount of grain handled and milled in that
region, was a shifting of wheat and flour markets — from eastern to western
cities.

Meantime, an equally important event had transpired in the Central
Great Plains states. In the year 1873 some immigrants from southern
Russia who had previously settled temporarily in Illinois and Iowa moved
on to the plains of Kansas, so much like their home country, and brought
with them another kind of hard wheat, this time one of the winter type.
By the time the great westward extension of the hard-spring wheat area
began, this kind of hard-winter wheat had become well enough established
in Kansas and adjoining states to prove the value of the central plains as a
hard wheat region. Thus, almost simultaneously the virgin land of the
north and that of the central plains was broken to receive the seed of these
Russian plant immigrants, the hard-spring wheat in the north, where the
winters are severe, and hard-winter wheat in the middle plains where, sown
in the fall, the crop could live to emerge in the early spring and hasten to
maturity.

The production of hard-winter wheat in this country is reported to
have been a success from the first planting. Doubtless this can be explained
by the unusual, but altogether desirable method of introducing the crop.
The people who had grown the wheat in Russia for years came with it and
planted and cultivated it as they had been used to doing in Taurida, Crimea,
and Ekaterinoslav; and owing to the fact that soil and climatic conditions in
these parts of Russia approximate those obtaining in the central Great
Plains, it was but a natural consequence that splendid crops should be
harvested.

But though early recognized as agriculturally desirable, it was a long
time before the commercial qualities of this wheat were generally appre-
ciated. For some strange reason it was called "Turkey" wheat, a name
still applied to this strain, though it is known to be of Russian origin. The
name, however, probably had little to do with its failure to be readily re-
ceived on the market and hence its failure to extend rapidly in cultivation.
It seems that Kansas millers simply did not want to handle hard wheats
and Minneapolis millers for unexplained reasons rejected the winter type,
despite the fact that their experience with hard-spring wheat had been en-
couraging. "Turkey" wheat had been grown in this country nearly a
quarter of a century before its true value was appreciated.

The need of such a wheat was soon made plain to those hardy, fearless
farmers who, in the 90's, pushed on to the western Plains to occupy the
lands thrown open to entry by the Government. The farther west these
plainsmen went the more severe grew the conditions. The winters were
more open, often with little snow to blanket the ground and thus afford
protection to the fall sown grain, and spring and summer conditions were
such as to reduce the yields of spring wheat. What was needed was a
wheat hardy enough to withstand the cold winters and drought-resistant
enough to mature in spite of a frequent shortage of rainfall. Then, too,
there was the danger of hot winds to be taken into account.

"Turkey" wheat met this urgent need to a greater degree than the
softer common varieties because it originated in and was bred through
generations under similar conditions. Very naturally, therefore, seed of it
was in demand and the limited supply was far from adequate. Fresh sup-

1124 IMPROVEMENT ERA

plies were imported from Russia, but this new seed is said to have yielded
less abundantly than the local supplies of acclimatized seed. But the plant-
ing of "Turkey" wheat continued until, through shear force of bushels on
bushels, millers and bakers alike began to foresee and prepare for what surely
must come.

But as good as it had proved itself to be, "Turkey" wheat was not yet
what a wheat should be to overcome the great handicap of the middle
plains. This Russian variety was superior to our so-called American wheats
when it came to fighting against cold and drought, but even then there were
times when a crop failure or near failure was experienced. Owing to the
increased consumption of this hard winter wheat, both in this country and
abroad, a crop failure on the Plains seriously disturbed economic con-
ditions the world over. Moreover, in such a year, the sad plight of the

IJ ' If I'l 11 |i

mM M 1 1 111

Bm flr'Sl ' ■» . § -

Types of hard wheat of Russian origin; number 1 and 3 are typical of the hard-
red winter varieties, as "Turkey" and Kharkof. Numbers 2 and 4 are representative
of the common, beardless type of Russian hard-red spring wheat. Number 5 is of
the Durum, or "Macaroni" type.

The hard-red winter type of wheat, represented chiefly by the "Turkey" variety,
has of late years become the most widely grown dry farm wheat in the intermountain
territory — in fact, it is practically the only winter wheat grown here. It is planted
extensively also on the irrigated farms of Utah, where it was virtually unknown 15
years ago.

The hard-red spring type of wheat is grown to some extent on the irrigated
farms of this and adjoining states, but it is not so common as the softer white wheats.
Although some durum wheat has been planted in Utah, on dry as well as irrigated
land, this type of wheat never has become established in this state.

Plains' farmers was enough in itself to show the need' of serious attention
being paid the matter of finding a more dependable wheat and better methods
of growing it.

The states comprising what was by this time called the "Wheat Belt."
and the federal government as well, were not slow to seek a solution of the
problem. Agricultural organizations in the Plains States had foreseen some
of these difficulties and scientific investigators from the State Experiment
Stations and the U. S. Department of Agriculture were striving to obtain
helpful information. Though some good had been accomplished progress
necessarily was slow, and it was soon apparent that something more should
be done.

RUSSIA'S CONTRIBUTION 1125

Men of broad vision advised scouring the world for a suitable wheat
and took steps to provide means for adequately studying under local con-
ditions every imported variety that appeared promising. Funds were appro-
priated and agricultural explorers detailed to this notable undertaking which
led ultimately to the introduction of many valuable crops and the estab-
lishment of a splendid series of field stations which has rendered invaluable
service in recent years by way of studying the cultural problems of farming
in the Great Plains.

Knowing what the Russian hard wheats already had done in the
United States, the logical thing to do was to send an expert over there with
a view of finding something better than anything that had yet come to us
by chance. Accordingly, the best man available, M. A. Carleton, of the
U. S. Department of Agriculture himself a Kansan and familiar with the
soil and climate of the Plains, was detailed to this important work. The
choice of such a man was indeed fortunate. Only a man possessed of Mr.
Carleton's thorough training, calm judgment and dogged perseverence could
have secured the striking results now properly accredited to him by all who
know of the problems encountered.

This is not the place to follow him in his travels or even report in
detail his findings. It is enough to say that he was gone f:om this country
nearly a year on the first trip, from July, 1898 ot February, 1899, and
made a second expedition in 1900. In that time he found wheat of many
strains, and oats and other cereals, such as emmer and spelz. Each were
studied there on the ground; the conditions under which they were grow-
ing were described, and samples of each crop were sent back home with
instructions for testing under our own conditions.

Of all of these imported Russian cereals, two are of special interest in
connection with the present subject. One of these is the Kharkof, hard-red
winter wheat, and the other Kubanka a variety of durum or "macaroni"
wheat, until then scarcely known in America. With Kharkof we can deai
briefly, but the story of Kubanka cannot be so readily passed over.

The Kharkof variety was obtained in 1900, in Starobelsk district of
eastern Kharkof, which is further north and subject to greater drought and
colder winds than Taurida, the district whence "Turkey" wheat came. It
was to be expected, therefore, that Kharkof wheat would suit the needs of
our Plains farmers better than "Turkey."

In outward appearances Kharkof is identified with "Turkey." Both
are bearded, resembling barley in some ways, and their chaff and straw a;e
almost white. The kernels of each are hard and red, those of the Kharkof
possibly a shade darker than the others. But in the very important matter
of yield, Kharkof, after years of careful comparison appears to be superior
to "Turkey." In some parts of the Great Plains, Kharkof is now grown
almost exclusively, and half the wheat of Kansas is said to be of this variety,
or of improved strains of this variety. Hence, to a very great extent,
Kharkof has contributed toward making wheat growing safe in the Plains,
unfortunately, however, even Kharkof the best found in Russia, seems to be
unable to yield profitably under extreme conditions. But to do that is
almost too much to expect of any crop. The point to keep in mind is
that strains of the closely related "Turkey" and Kharkof types come much
nearer meeting the requirements than soft wheats and in the Central Great
Plains today they are grown almost to the exclusion of the latter.

With Fife and other strains of hard-spring wheat well established in
the north and "Turkey" and Kharkof in the central Great Plains, even as
far south as Oklahoma, it would seem that the needs of this region were
well provided for, so far as wheat varieties were concerned, but Mr. Carleton
believed that durum wheats could be grown to advantage in this country
and he doggedly set about establishing them.

Fife and "Turkey" had a hard enough time winning a plact on the

1126 IMPROVEMENT ERA

market, but their struggle was as naught compared with what Kubanka
and other durum wheats encountered. Both the type of wheat and its
sponsor were made the objects of ridicule. In the opinions of buyers, millers,
and bakers alike, there was not and never would be a place in America for
durum wheat, and that opinion was expressed in no uncertain terms.

But those who held that opinion have lived to see durum wheat estab-
lished in cultivation, chiefly in the Dakotas, and sometimes topping even
hard-spring wheat on the markets. Moreover those same persons, who at
first were so opposed to durum wheat, today are not only dealing in it
but are actually classed among its staunchest supporters. If ever a fight
was won against great odds, it was Kubanka's fight for a place in the pit,
generaled by its genial sponser.

A few statistics will be instructive. Kubanka and some other durum
wheats were introduced in 1899 and 1900. In 1901 probably 60 to 70
thousand bushels were produced. Two years later production had reached
6 to 7 million bushels and in 1906 the crop was reported at 50,000,000
bushels. That crop flooded the poor market for durum wheat and the
inevitable happened. This wheat sold far below hard-red spring and somt
farmers, discouraged, abandoned its cultivation. Many persisted, however,
and 1909 saw approximately 40,000,000 bushels of durum wheat pro-
duced! But in 1910 and in 1911, owing to extreme drought, the yields
dropped down to 24 and 16 million bushels, respectively, and by 1911 the
price because of an increasing demand for American-grown durum wheat
in Europe as well as in this country, was more nearly equitable, No. 1
Northern (hard-spring) topping No. Durum by only about 5 cents per
bushel. Then came the crop of 1912, historic in the annals of durum
wheat in the United States, when 40,000,000 bushels were produced and
sold at a price above No. 1 Northern! Since then durum wheat has con-
tinued to occupy a high position on our wheat exchanges.

Kubanka was introduced from the Kirghiz Steppe district of Western
Siberia in the vicinity of Uralsk and Orenburg. Like other wheats of this
type it has unusually long beards, which make it objectionable in the eyes
of some farmers. Millers were justified to some extent in complaining of
the flintiness of the large amber kernels of the durum wheat, which called
for certain readjustments of the milling machinery; but the value of this
wheat for macaroni manufacture and its potential value as a bread wheat,
besides its high yielding power and resistance to rust, made it sure of finally
winning a place in this country.

So these and other varieties of the three groups of Russian wheats, the
hard-spring, the hard-winter, and the durum, in the face of much opposition,
finally became acclimatized and permanently established in this country; and
today perhaps more Russian hard wheat is produced here than all the other
kinds combined.

God's Touch

God takes a man, his native son,

And with a Father's deep design,
He shapes an image like his own;

To share with him a place divine.

And when God's purpose is complete,

Respecting man, his earthly clod.
His touch awakes the Infinite
And lo, his Son is now a God!
Phoenix, Ariz. M. A. STEWART

"MORMONISM" AS AN EDUCATIONAL
INSTITUTION

By Clarence William Brown

[Clarence William Brown, one of the competitors at the finals of the
Y. M. M. I. A. public speaking contest at the late June conference, was born
July 29, 1902, in Ogden, Utah, and is a son of Chistopher J. and Electa
E. Brown. He received his schooling under Principal D. H. Adams in
Madison School, and graduated from the eighth grade there, in 1915. He
attended the Weber Academy, taking three years high school and one year
college study, at that institution, filled a mission in the southern states,
leaving July 1, 1920, and labored under President Charles A. Callis for
two years and eight months. He spent part of his time in the Kentucky
conference as president, and later was made superintendent of mission Sunday
Schools, with headquarters at Atlanta, Georgia. He visited and organized
schools in Georgia, Florida and South Carolina. On his return home he
spent one more year at the Weber College, graduating in 1924, and is at
present president of the elders' quorum in the 5 th ward of the Mount Ogden
stake. We are indebted to Superintendent I. F. Williams for this information.
— Editors.]

How do the Latter-day Saints rank in physical strength and
vitality? The best index to the physical soundness of a people is infant
mortality. A recent census reveals the fact that one hundred and one
babies out of a thousand, born alive in the United States, die before
they become one year of age. Only sixty-four out of a thousand
born in Utah die before they become of this age. The figures prove
the presence of physical cleanliness and stamina resulting from the
teachings of "Mormonism." ,

Again, statistics disclose the fact that the average length of life
in the United States is thirty years. It is a startling affirmation to
declare that the average age of the adherents of "Mormonism" has in-
creased from thirty years to thirty-six years, an increase of 20%.

Such are the results of obedience to the wholesome, hygienic rules
given to the Saints by revelation. But, even greater achievements
than these can be anticipated, for stronger bodies will continually evolve
until we shall ultimately realize God's ideal of physical manhood.

Psychologists affirm that great minds can best be sustained by
sound, healthy bodies. It is evident, therefore, that "Mormonism"
is creating a desire for physical fitness, is building a substantial
foundation for the increased intellectual activity which this religion
asserts is a prime requisite of a complete life.

From its incipiency "Mormonism" has fostered the development
of the mind. Inspired by divine light the Prophet Joseph Smith
revealed certain great and fundamental principles of intelligence which
have been dynamic forces in impelling the Latter-day Saints to rise
to more exalted hopes and holier deeds.

1128 IMPROVEMENT ERA

His simple declaration, "A man can be saved no faster than he
gets knowledge" is a far reaching thought, a great mainspring to
human endeavor, carrying man onward and upward to the realization
of a higher, and nobler life.

"The glory of God is intelligence" is an active, positive prin-
ciple, containing the power of continuous mental growth. It has
supplied the springs of action for its believers to seek out from
science, literature, art, the things which make for happiness. It has
lifted them out of the sordid pleasures of a material world and created
in them a desire for that which is divine.

Such are the principles of intelligence which appeared as beacon
lights in the destiny of the Latter-day Saints. Such are the principles
which actuate their lives and influence them to seek the great, the
good, the beautiful. Such are the principles which are making the
Church of Jesus Christ a great educational institution.

Furthermore that its adherents may develop their capacities to the
greatest perfection possible, "Mormonism" is providing those facilities
essential to the acquiring of a liberal education.

It distributes its members in inter-related local organizations,
and provides courses of study and practical activities which teach
them their correct relation to their fellows, to society, to the state,
and to God. With a firm belief in the maxim that a person retains
only that which he gives away, it furnishes opportunity for its people
to develop by service to others. It supplies work for each to do
that each may learn by doing.

Furthermore, in the cause of higher education, it has builded
schools, endowed colleges, and developed an educational system which
is unsurpassed in the world.

But with this superiority in intellectual attainment "Mormonism"
is aware of the fact that mere physical and mental development do
not satisfy all the purposes of human existence.

To be alive only to strength, appetite, pleasure, wealth, and
pride, which come from physical and intellectual achievements, and
not to be alive to purity, and love, sympathy, and kindness, hope and
ambition resulting from spiritual development, is to be almost dead.

In the development of all his capacities "Mormonism" recog-
nizes man's need of God. Human intelligence has its limitations
but the inspiration and intelligence from the Almighty are infinite and
eternal. Among men, knowledge is meagre, truth is limited, justice
is defective, mercy is failing, righteousness is insufficient, and love
is incomplete. All of these qualities are held by man, but held by
him imperfectly. So to realize his ideals man looks beyond himself
to the Being in whom these qualities are perfected. It is then that
"Mormonism" contributes its most priceless gifts in educating its
people in spiritual things, in their relationship to God.

It declares that, "As man is, God once was; and as God is, man

"MORMONISM" AS AN EDUCATIONAL INSTITUTION 1129

may become." Man is of divine lineage, the offspring of Deity, having
inherent within him the powers and attributes of God. His duty,
therefore, is to develop these traits and powers that tell of his Divine
descent and to become, even while mortal, Godlike.

To enable its people to do this, "Mormonism" has provided
them with the greatest code of ethics that has yet been given unto
man — the gospel of Jesus Christ. In it are contained the laws,
ordinances, principles, and commandments necessary for the perfection
of man's nature in the image of his God.

This gospel enlarges sympathy, increases reverence, nourishes
faith, inspires hope, exalts the imagination, and keeps alive the
fire of love. It awakens within the Latter-day Saints a firm belief in
being honest, true, chaste, benevolent, virtuous and in doing good
to all mankind. With Alma, a Book of Mormon prophet, it teaches
that to prostitute virtue or chastity, is one of the blackest crimes in
the heavenly category.

Such teachings linked with temple ordinances have created in
the hearts of the people a divine sacredness for the marriage covenant.
They have solidified the home, decreasing divorces by over 30%
The importance of this is readily apparent when we consider that
75% of our immorality and juvenile delinquency come from homes
where divorce has wrought havoc. Under the influence of these
salient principles, the Latter-day Saints are becoming an example of
righteousness unto the world, a city set upon a hill which cannot be
hid. Thus is being developed in its people that physical strength
that qualifies them to perform the constant duties of life, the power to
think, that enables them to cope with the problems of their environ-
ment, that faith in God and clean living by which they are able to ful-
fil all the purposes of human existence.

Is there a need in the world for such liberal education?

In this age of great change and upheaval, when men have fallen
into the habit of measuring human achievements by material stan-
dards, and when their motives are almost wholly controlled and di-
rected by economic forces, the supreme need is for a prophetic voice
to call men back to a consideration of things spiritual. That voice
is the voice of the Latter-day Saints, declaring that man must har-
moniously develop his capacities, making the physical and intellectual
subservient to the spiritual, if he is to fulfil the purposes of his
divine inheritance.

Therefore, as Latter-day Saints, we must hold steadfastly to the
simple faith of our fathers. We must continue to develop all our
capacities, and allow the fruits of the gospel of Jesus Christ to radiate
from our lives. Thus through our good work we may convince the
world that man cannot expand to the fulness of his nature, without
the help and assistance of the Eternal God.

PROPHECY AND HISTORY

By Edward H. Anderson

What many of our young married couples need is a clear,
rational vision of the relation of prophecy and history to their lives.
Every person should be a prophet in his own affairs, and have a
clear vision of his future. In this way prophecy becomes history,
and the old adage, which declares history is prophecy reversed,
becomes true in his experiences.

Besides, this knowledge of prophecy and history gives men and
women a definite aim in life, holding them steadfastly to noble
purpose. It saves them from entering by-paths that lead nowhere.
It protects them from morbid materialism, and moral degeneracy,
and places them on a foundation of spirituality in which God is the
directing power. Not till our young fathers and mothers possess this,
will they have paid in full their debt to the valiant pioneers whose
prophetic spirit and keen insight, made possible the history of our
western commonwealths. Not till then will they have paid in full
the debt they owe to the new generation now being cradled in their
homes.

Prophecy in the experience of the Latter-day Saints as individuals
has frequently become history. The same may be said of the people
as of individuals. I need only refer to two well known instances, one
uttered by Joseph Smith, the prophet, in August, 1842, more than
eighty years ago and recorded at the time. In this a number of the
brethren were promised: "Some of you will live to go and assist in
making settlements and build cities and see the Saints become a
mighty people in the midst of the Rocky mountains." This is a
prophecy which has become history before our very eyes.

Another by President Brigham Young. He and a number of his
brethren were walking over the land, soon after the arrival of the
pioneers, when suddenly President Young, coming to the place where
our world-famed temple now stands, then a barren, rocky spot,
struck his cane into the ground and exclaimed: "Here we will build
the temple of our God." Several years thereafter, on the 6th of
April, 1853, the corner stones were laid by President Young as-
sisted by his counselors, Heber C. Kimball and Willard Richards.
Forty years later the glorious structure was completed, and the temple
of our God, which to the prophet Brigham Young, had been a
vision and prophecy, is now a visible history.

An incident in connection with the breaking of the ground for

♦Delivered at the opening session of the June, 1924, M. I. A. Conference, at
joint officers meeting in the Assembly Hall.

PROPHECY AND HISTORY 1131

the foundation was related to me more than thirty years ago by Brig-
ham Young, Jr. and is worthy of mention. The breaking of the
ground was done in February and President Young was present. The
ground was frozen and hence broke in a large crust. As the men
were raising the first piece of earth a silver dollar fell upon it. The
sight of coin in those days was a rarity, and the appearance of the silver
at the time and place, contributed doubtless by an unknown witness
of the proceedings, was considered a good omen. It certainly has so
turned out, for the temple as Brigham saw it was a prophecy which
has become a marvelous history in our lives.

And so we might go on with illustrations. Our happy moun-
tain homes, our fruitful fields, our thriving towns and cities, our
marvelous industries and mines, our canneries and factories, our
luxurious palaces of learning, our glorious temples and houses of wor-
ship, are prophecies which, being fulfilled, have become history.
Behold, it is marvelous in our eyes!

What we have seen and learned in the course of our own lives
is a lesson to us and to our young people to seek the testimony of
Jesus, which is the spirit of prophecy that we in turn may prophesy
of the future, and by our faith and works, make our visions come
true. This will result in history, full of countless blessings to those
who shall follow after us — our children and our children's children, —
history that shall overflow even in fuller measure than that resulting
from the prophecies of our fathers.

The Latter-day Saints are believers in the efficacy of prophetic
utterance. They are firm believers in the prophets and prophecies
of the Book of Mormon, treating of the ancient inhabitants of this con-
tinent. These are full of splendid lessons that may be applied to our
lives. There are scores of illustrations of prophets and their pro-
phecies fulfilled in that holy book that cannot fail to impress the
young married people of our age with their wonderful value as in-
spiration for the future day, once they become familiar with
them. Of course, in order to get value from them, we must become
familiar with them so that they may be applied in our tasks and be
made prophetic guides for our instruction and for the history of our
lives.

Lehi was comforting the mother of his sons who had journeyed
into the wilderness up to the land of Jerusalem to obtain the record
of the Jews. It appears that Lehi also found certain plates of brass
upon which a genealogy of his fathers was engraved, by which he
knew that he was a descendant of Joseph, who was sold into Egypt,
and from whom has sprung Ephraim and Manasseh. Lehi thus dis-
covered the genealogy of his fathers and was filled with the spirit and
was led to prophesy concerning his seed saying "that these plates of
brass should go forrth into all nations, kindreds, tongues and peo-
ple who were of his seed. Wherefore, he said that these plates of

1132 IMPROVEMENT ERA

brass should never perish, neither should they be dimmed any more
by time." And he prophesied many other things concerning the
people who were to be his descendants. This prophecy has been remark-
ably fulfilled, at least in part, by the coming forth in these days of the
Book of Mormon containing these facts. Doubtless many other ideas
in that book were gathered from the brass plates by the ancient
writers of the Book of Mormon. This book has been and is being
distributed to the seed of Lehi in all parts of this land. Hundreds of
thousands of copies have been printed and distributed to all nations,
kindreds, tongues, and people, as well as to the seed of Lehi. And
so the prophecy is made history in our day. Many other instances
might be mentioned in which the Book of Mormon prophecies have
become history in modern times.

In the course of study in the advanced Senior class of the Y. M.
M. I. A., 1924-25, it is intended that some of these shall be pointed
out to the membership of the class, which now numbers something
like 25,000 people.

Besides, twelve lessons from the text book, The Founding of
Utah, will be prepared that will illustrate the fulfilment of some of the
prophecies of modern prophets.

Think what wonderful history this membership may project into
the future, if they shall obtain the spirit of prophecy, and by their
faith, study, and works, and the help in the days to come of the
Holy Spirit, cause to be woven into reality by their descendants,
history upon which future generations may still build structures of
progress, spiritual and temporal, that shall reach into the eternities.
The idea is not so much to gather voluminous illustrations, as to
have the membership imbibe the spirit that characterized the prophets
of old and the people who transformed their prophecies into history.
The same application may be made to the lives of the people today.

And now, as a closing thought! We must obtain a testimony
of Jesus as our Savior and a firm faith in God as the overruling
Being. Faith, which is a gift of God to all who seek, comes by
asking and by studying and by hearing the word of the Lord.

Our study in the Advanced Senior class will direct us in the
way, and if we continue earnestly, our faith will increase, so that at
the close of the study season of 1924-25, we can have a testimony of
Jesus which is the spirit of prophecy, and can say in our hearts, "This
is life eternal, that they might know thee, the only true God, and
Jesus Christ, whom thou hast sent."

At a recent convention of Scouts, it was stated that out of
3.200 boys coming before the Los Angeles Juvenile Court, only
two were boy scouts. Of course, the boy scout program has much to
do with such a showing, but it should be remembered, also, that the
underlying cause of good conduct is love of God and faith in him.
A great majority of our Scouts are blest with parents who have this

PROPHECY AND HISTORY 1133

faith, and who believe in Jesus Christ as the Savior of mankind. Hence
their good behavior. Knowing God and his Son Jesus Christ is
not only eternal life, but it is a solid foundation for moral conduct.
Without this knowledge we build upon sand.

Despise not prophesyings! From prophecy has arisen the deepest
movement of the human spirit. Prophecy is a creative power whose
results remain the imperishable heritage of our age and race. Our
Church is built upon prophecy, hence our progress. We believe in
prophets and prophecy. We sing, "We thank thee, O God, for a
prophet." We worship God, we seek the testimony of Jesus Christ
which is the spirit of prophecy.

My brethren and sisters, fellow workmen in the M. I. A., I am
delighted to have had this privilege of saying these few words to you;
you who are the descendants of workers with whom I have been
associated in the M. I. A. for fifty years within a few months. I love
the work, it is dear to my heart, and I hope that God will inspire
you and me and coming generations to carry it on, and on. Thank
you, God bless you, Amen.

Nature's Music

There's music in the gentle breeze
That stirs the leaves and sways the trees;
There's music in the plaintive song
It sings, while gliding smoothly on.

There's music in the gusts that roar
Among the cliffs where the eagles soar,
And in the great pines' heavy notes,
Whose sound o'er hill and valley floats.

There's music in the gentle rain;
While rushing down the verdant hill,
When, o'er some great high cliff it leaps,
And falls below in liquid heaps.

There's music in the gentle rain;
It sings a sweet and soothing strain,
While falling on the grateful leaves,
Or dripping from the sulky eaves.

There's music in the restless sea
Where great high waves rush toward the lea,
And giving forth their mighty roar
While dashing madly on the shore.

There's music in the human soul
Which, harmonizing with the whole.
Responds to all that nature sings
And blends most sweetly with all things.

Logan, Utah SAMUEL B. MlTTON.

THE MISSISSIPPI PEDDLER*

By Arthur J. Horne

At that period of our history when St. Louis was the mecca of
the trapper and the fur trader and New Orleans our principal slave
market most of our inland population was gathered, or rather scattered,
along the rivers, for these waterways were the chief means of com-
munication and afforded the simplest roads to market. Taking ad-
vantage of this situation, Edward Rotono procured a boat and, loading
it with all manner of trinkets and useful articles, established a sort of
trade route between these two chief cities of the Mississippi. Up
and down the river he went, bartering his goods for cash or furs, in-
creasing his ports of call as new settlers appeared on the river bank,
and finding not a little profit from the travelers who came in ever-
increasing numbers on the steamboats now making their regular trips
upon the Father of Waters.

Edward Rotono was not only a trader of wares, but he was a
dreamer of dreams as well, for as he sat in his boat steering his way
over the murky waters of the broad river he saw himself as a great
merchant in the city of St. Louis, his shelves laden with goods brought
from all parts of the world by the steamers plying the river, while
before his counters ranged the eager purchasers impatient to be waited
on by his busy clerks. While thus musing and dreaming, as the sun
was sinking low in the west, he reached a familiar bend in the river
not far below the city of his dreams. He steered his bark toward the
western shore, and ere he reached the bank his small black dog sprang
from the bottom of the boat, leaped over the side with a splash into
the water, and the next moment was scrambling up the bank, shaking
the water from its furry coat onto the green grass among the trees.
When the boat bumped against the shore, the man stood up and
reaching a coil of rope at the stern tossed one end of it to the dog.
The latter caught it in his mouth and quickly ran with it around
a sapling. It required but a moment for the man to step ashore and
make the end of the rope fast to the tree, then returning to the boat
he took therefrom a small satchel and a roll of bedding.

"Timothy," he said, addressing the dog, "we'll sleep in John's
cabin tonight." At this intelligence Timothy wagged his tail ap-
preciatively and bounded away into the forest. After a short walk
they came to a clearing on the far side of which was a log cabin.
A tiny spiral of smoke issued from the chimney and the peddler started
back when he saw it. At that instant a man in the rough garb of the

♦This story is fictional in character, but founded on typical facts. — Editors.

THE MISSISSIPPI PEDDLER . 1135

trapper came from the cabin doorway and went round the corner of
the house.

"Halloo, brother!" called the boatman, and as the man reap-
peared he continued, "I was not expecting to see you here at this season
of the year."

No more was I expectin' to be here, but the warm weather
comin' on so early spoils the fur, an' we decided to let it alone till
fall." They greeted each other warmly, embracing in true brotherly
fashion. They went inside, leaving the door open to admit the light
for there were no windows. Edward sat down on the edge of the
bunk while his brother drew up a rude bench and rested his arm on
the rough slab table.

"You know, John, those 'Mormons' you told me about being
driven out of the western part of the state?" The trapper nodded.
"They're settling on the east bank of the river somewhere above
Quincy. They've already started a city."

"Its wicked the way them people was done!" exclaimed the trap-
per, and raising his arm he hit the table a resounding whack. "Callin'
'em thieves an' such, the blackguards! There never was a more
peaceable an' honest set of folks anywhere. I've stayed with 'em
many a time when I've been comin' back with my pack, an' never a pelt
stole either. They're a pray in' people an' hard workin'; 'tain't that a
way with thieves, you know that, Ed?"

"Hard working people is what this country needs right now,"
returned the peddler, "and I guess it wouldn't hurt any of us if we
prayed a little more."

"You're right, an' I hope the good Lord will take care of them
people. Well, unroll your beddin' an' I'll fetch in some wood fur
cookin' supper." The trapper arose and went outside. When the
sound of his ax reached the ears of the peddler, the latter went to his
satchel and, taking out a long buckskin wallet, returned with it to the
fireplace. Kneeling down he deftly removed one of the bricks from the
hearth revealing a cavity underneath, in the bottom of which lay a
small heap of shining gold pieces. He quickly untied the wallet and
took out three gold pieces which he dropped into the cavity. This
was his part of the dream — this was the money with which he ex-
pected some day to set up his store in St. Louis. As the sound of
the ax ceased, Edward hastily replaced the brick and sprinkled ashes
over the place. When the trapper came in with an armful of wood
he found his brother sitting on the edge of the bunk just as he had
left him.

Several years went by in this manner. Occasionally the brothers
met in the cabin of the trapper, but more often Edward spent the
night there alone as he stopped in on his trips up and down the river.
And bit by bit the shining horde under the cabin hearth grew, while

1136 . IMPROVEMENT ERA

the goal which the Mississippi Peddler had set for himself seemed ever
nearer and nearer.

Meanwhile there was much talk among the people in the vicinity
of St. Louis and on the steamboats, about the city which the "Mor-
mons" were founding on the banks of the river above Quincy. "We
must go and see this city," the peddler remarked to his dog one day.
"They tell us a temple is being built there, too. What do you say,
Timothy, to a trip to this wonderful city of Nauvoo before we go
down river again?" For answer the dog got up from his bed in
the stern and, coming back to where his master sat holding the tiller
rope, laid his nose against the man's knee and looked up into his
master's eyes questioningly. "What say, Timothy? If you mean
'Yes,' wag your tail." Instantly the tail set up such a wagging that
the man laughed aloud. "All right, Old Timer, we'll go."

It was a beautiful spring morning. Nature was at her best, and
when they came in sight of the city of their quest, Edward Rotono
thought he had never before witnessed a sight so grand and imposing.
Right in their path it lay as if it had been thrust out into the river
causing the water to flow around it. On the crest of the hill were
the walls of the temple shining in the morning sunlight, while from
its base the ground sloped gently to the water's edge, being dotted over
with houses set amid the green foliage of gardens and vineyards.
Securing his boat at the wharf the peddler stepped ashore and walked
up the principal thoroughfare. Mulholland Street, to the business sec-
tion on the brow of the hill. He was surprised at the substantial
nature of the buildings, most of them being of brick while the temple
was being built of a light-gray limestone. On the well-kept streets
were many teams of horses and oxen, while pedestrians thronged the
sidewalks. He accosted one of the men he met, who seemed to be
less in a hurry than the others.

"Pardon me, but can you tell me where I can find Joe Smith?"

"Joseph Smith," corrected the man quietly, almost reverently.

"I beg your pardon," the peddler returned hastily. "I meant
no offense, but it is the name I hear all along the river."

"I know, but we hold him to be a Prophet of God. I think you
will find him in the grove west of the temple. I am on my way there,
now, and if you wish I will conduct you to the place."

"Thanks," replied the peddler, and they fell into step as they
turned their faces toward the temple grounds. "My name is Edward
Rotono."

"The Mississippi Peddler!" the other exclaimed. "I have often
heard of you."

"From your opening remarks I judge that you are a 'Mormon.'

"No, I can't say that I am — that is, I have not been baptized
yet."

THE MISSISSIPPI PEDDLER 1137

"Tell me, do you really think Joe — Joseph Smith is some kind
of prophet?"

"There can be no doubt about it — the man is inspired. No
man could do the things he does except God be with him."

By this time they had reached the grove where a large congre-
gation of people were already assembled. The occasion, it seemed,
was the funeral services of a child. The peddler and his new ac-
quaintance sat down on one of the benches at the rear. The Prophet
conducted the exercises and himself preached the funeral sermon.

*"The Lord takes many away, even in infancy," rang out the
voice of the Prophet, "that they may escape the envy of man and the
sorrows and evils of this present world; they were too pure, too
lovely to live on earth; therefore, if rightly considered, instead of
mourning we have reason to rejoice, as they are delivered from evil
* * * The only difference between the old and young dying
is, one lives longer in heaven and eternal light and glory than the
other, and is freed a little sooner from this miserable wicked world."
Much more he said, while the people sat in wrapt attention. Never
had Edward Rotono heard a sermon like that. Everything this man
said was new and startling. By a sentence, by a word, he swept away
the doctrines and traditions of men. At the conclusion of the meeting
the peddler was introduced to the Prophet who received him with
a kindly smile and a handclasp which thrilled him through and
through.

"I am almost persuaded to be a 'Mormon,' " Rotono confided to
his companion when they left the grove.

"Not almost but altogether, I hope, brother," returned the other.

"For many generations my people have been Catholics; I cannot
leave them to follow after strange doctrines."

"We shall see," said his companion. "Stranger things than that
are happening every day."

From that time on the Mississippi Peddler extended his trade
route to include the city of Nauvoo, and he never missed an op-
portunity while there of attending meetings when they were being
held. He thus became acquainted with most of the Church leaders,
and though he would not admit it to himself, their personalities and
teachings were having a powerful effect upon him.

One summer's day as he approached the city, a boatman rode out
to meet him. When they were within speaking distance the man
said, "The Prophet Joseph and his brother are dead — killed by a
mob in Carthage jail." The kindhearted peddler was shocked be-
yond measure at this information.

"What did they do that for? What harm had he done?" he
demanded.

^Historical Record, Book 1, page 490.

1138 IMPROVEMENT ERA

"They say he was an enemy to the government and a wicked
man, but the devil put that in their hearts." The man seemed choked
with grief, and immediately turned his boat about and rowed back
to the shore. The peddler continued on his way slowly. And so the
man who had smiled at him so pleasantly that day in the grove lay
cold in death. What a pity. "While thieves and cutthroats of every
description are roaming over the country unmolested, this good man is
seized and put to death. They said he was an enemy to Caesar, did
they? I wonder if they accused him of healing a man on the Sab-
bath day?"

When he reached the city he found everything in confusion.
Armed guards moved about in every direction. All the people he met
were sad-looking and downcast — women wept and men's lips trembled
when they spoke. No sound of hammer or trowel could be heard in the
city and the temple grounds were silent and deserted. "Will these
people continue to be 'Mormons' now that their Prophet is dead?"
he asked himself.

For a time Edward Rotono's customers were neglected. He was
too interested in watching the outcome of affairs in the city of Nauvoo.
Many leaders put themselves forward to take the place of the martyred
Prophet and the people did not know just what to do. Finally the
majority seemed to rally about Brigham Young, and under his di-
rection work on the temple was resumed. But the people were poor
and, being hard pressed by their enemies, the work progressed slowly.
The women from their slender savings contributed enough to pur-
chase a crane for handling the huge stones. When the peddler heard
of this he handed to Brigham Young a ten-dollar gold piece. "I
hope to give something every time I come to the city," he said.

As the peddler was leaving the house he thought he heard some-
one say, "Give the money you are saving for the store to the house
of the Lord." He turned to see who had spoken, wondering how in
the world anyone had learned of his savings and their purpose. But
when he looked about there was no one in sight; he stood absolutely
alone on the sidewalk in front of Brigham Young's house.

"I couldn't do that," he said half aloud. "It would be many
years before I could save a sum as large as that is now — perhaps I
never would have that much again. No, no, that is asking too much,
I couldn't do that." And he hurried away down Mulholland street
to the river.

In his haste to get aboard his boat he almost upset it. Hoisting
his sail he turned his craft down stream and was soon gliding out
over tht rippling waters. "That is too much to ask any man to
give — his life's savings. I could give some of it, but to give it all and
not have any store in St. Louis when I've set my heart on it for more
than ten years?"

And though it was a cool day, he actually took out his handker-

THE MISSISSIPPI PEDDLER 1139

chief and wiped the sweat from his perspiring brow. Just then a
whistle sounded, and he turned to see one of the big steamboats coming
down the river at a lively clip, plowing the water into windrows
with its sharp beak and leaving in its wake a row of white-capped
waves piled up by the giant wheels. It had gone some distance past
him before he realized that this was one of the largest boats on the
river and perhaps had a goodly number of passengers aboard. Here
was an opportunity slipping past him for disposing of most of his
wares, and since he had spent so much time in Nauvoo his business
had been sadly neglected. If he was to help build the temple he must in-
crease his business. There was a stiff breeze blowing and, setting
his sail at the proper angle, he was soon skimming over the water at
a rapid rate. As he came up with the big boat again it was just
leaving the wharf at Quincy. Three young men in small row boats
were waiting out in midstream for the vessel to pass them, and as it
did so they rowed one after the other into the great waves thrown
up by the wheels. Up and down like corks went the tiny boats as
the waves rolled under them until the water subsided.

Putting on all sail the peddler raced after the big steamer, gain-
ing on it rapidly. Soon he passed it, cutting across in front of it
as it rounded a bend in the river. He kept well in the lead, then, until
St. Louis was reached. There he moored his bark and waited the
arrival of his customers. Soon the big vessel hove in sight and,
swinging around gracefully to the wharf, came to a stop not twenty
feet in front of his own small boat. He boarded the vessel when the
gang plank was shoved ashore, and was soon busy exhibiting his wares
to the eager passengers when the boat was about to leave,
the peddler shouldered his empty pack and returned to his bark, his
pockets bulging with newly acquired coins.

"Not so bad, Timothy," he said. "We'll go on down to
John's for the night." While he was stowing away his pack and his
money and locking the lid where he kept them, his boat had
been gently drifting up the river in one of those little swirls fre-
quently seen near the bank of every stream. This brought him within
a few feet of the big vessel, but as it had not yet raised its gang
plank, he concluded there would be no danger in crossing its path.
He had scarcely got well behind it when, without warning, the
monster wheels began to turn, churning the water into white foam
and sending it rearward in huge waves. He tried to turn his boat
to ride the waves as the boys had done, but it was too late; the
huge wall of water was upon him before he could more than dip an
oar. It struck his small craft broadside overturning it into the river,
The next instant the water closed over him. He had no particular
fears for his safety, for he was an expert swimmer, but somehow he
found himself underneath the overturned boat tangled up in the tiller
rope. Try is he would he could not free himself. He struggled

1 MO IMPROVEMENT ERA

blindly in the dark and muddy water, bumping his head repeatedly
against the gunwale. The water was pressing into his lungs and he
realized that unless help came in a few seconds it would be the end
of Edward Rotono. How he wished Brigham Young had his money
for the building of the temple! Now it would do no one any good,
for no one knew of its hiding place, not even his brother. "O
Lord," he prayed, "get me out of this and I'll give every cent of it
to build your house." At that moment he felt himself being lifted
toward the surface while the boat slowly righted itself. His head
came above water and he filled his lungs with the life-giving air.
When he could gather his wits he looked about to see who had come
to his rescue. Two men were running toward him along the river
bank and Timothy was clinging with his forepaws to the opposite
side of the nearly submerged boat, but no one else was in sight. The
men rushed into the water and began to tow his boat to the shore
while he clung to the side, too weak to offer any assistance.

'"Peers like it was your dog saved you, Mister. He was tryin' to
climb up on top, and when he got up a ways the boat just naturally
turned back with him an' you popped up." The peddler sat down
on the bank weakly.

"Another minute and I would have been done for, I can tell
you that," he answered. The men emptied the water from his boat
and then offered to take him home with them until he could dry his
clothes. "No, thanks," he said, "my brother has a cabin down the
river a piece. I'll go on down there." He took off his shoes and
drained the water from them and wrung out what water he could
from his clothes. He got into his boat again and setting his sopping
things to rights as best he could took hold of his oars and once
more started out toward midstream. "Thanks, very much for your
help," he said to the man, and was once more on his way, not much
the worse for his unexpected bath.

"I guess the store in St. Louis isn't for us," he said to Timothy.
"I wouldn't want it there, anyhow, I'd rather have it in Nauvoo."
Timothy wagged his tail up and down in approval, for he was lying
down in the bottom of the boat and had no other way to wag it.
"Well, if the Lord wants that money for the temple, I guess He can
have it."

On his arrival at his brother's cabin he built a fire and dried his
clothes. The next morning he gathered together his few belongings
and piled them in a heap on an old shirt which he had spread out on
the floor. Then he removed the brick on the hearth and took out
the heap of money. He did not know how much was there until that
moment when he counted it. Three thousand one hundred and
seventy dollars,, all in shining gold pieces. To these were added nealy
fifty dollars more which he took from his wallet. These he placed
on the top of the bundle and tied the whole with the sleeves of the

THE MISSISSIPPI PEDDLER 1141

shirt. Then he sat down at the table and wrote a brief note to his
brother:

Dear John : —

I am going up the river to Nauvoo to join the "Mormons." I
know your heart is with them, too, so come along.

Ed.

He placed the note over a peg on the wall and hung the frying-
pan over it. Then taking up his bundle he set off in the direction
of the river.

Brigham Young sat in the front room of his home and looked
across at the temple now nearly finished. His massive brow was
clouded, and his face troubled. In his hand was a paper on which
was written the command of the Lord to finish that structure. Per-
haps he was wondering how this was to be accomplished, for already
they had signed an agreement with their enemies to leave the city.
And while he thus pondered the situation there came a knock at his
door. "Come in," he said, and in walked the Mississippi Peddler,
a huge bundle on his back, held by a stick slung across his shoulder.
"Well, Brother Rotono, we are glad to see you again. It has been
but a few days since you left for your trip to New Orleans. Surely
you have not been there already?"

"No, the Lord ducked me in • the river and wouldn't let me
up until I promised to come right back with this." And without
more ado the peddler set his bundle in the middle of the floor almost
at the feet of his host. Then he began to untie the shirt sleeves.
They did yield readily, and, using his strength, he burst them asunder,
scattering over the floor in every direction a multitude of shining gold
pieces. "There, Brother Brigham," he said, "I have brought this
for the building of the temple."

And though the mobs with fury beat against the city, driving
out the inhabitants into the wilderness of the great west, enough peo-
ple remained to complete the house of the Lord and perform their
ordinances therein. And when the exodus was complete, and the
"Mormons" wended their way toward the mountains, they took with
them, as one of their own number, the man who had been known
as the Mississippi Peddler.

Youth

Youth is the song of the lark Youth is a dream of a God

When Dawn tip-toes o'er the Asleep in a forest enchanted;

meadow; A vision, the soul of a seed,

A wistful flute in the dark Entombed in a clod, beholdeth.

By the river. -,,- , . . c -u

' Youth is a mirage or Heaven;

Youth is the fragrance of flowers A glimpse through the gates of Eden

That grow in a hidden garden; That unto Earth's pilgrim is given

The largest of magic hours To turn his feet homeward

Whose feet are winged. At twilight.

I Maud Baggacley.

HEROES OF SCIENCE

By Dr. F. S. Harris and N. I. Butt,

OF THE BRIGHAM YOUNG UNIVERSITY

4. Welsbach

The whole world marveled when King Alfred of England de-
vised his lanthorn by placing thin strips of horn about his candles
so the wind would not make the light flicker. But at night his
palace was so dark and gloomy that even the most poorly lighted
houses of today would seem bright and cheery in comparison, Had
one of the wonderful incandescent lights devised by Welsbach been
placed in King Alfred's palace it would have been difficult to tell
that there were any candles present.

We are accustomed to speak of the ordinary electric light as
the best device for artificial lighting, but under many conditions the
incandescent gas light gives more illumination in proportion to the
money spent. The gas light, especially the types using the smaller
gasoline and other generators, are making country homes as well
lighted as those in the city. Defective vision caused by reading and
sewing in poorly lighted houses is becoming rare.

That light could be produced by gas was known for several
centuries, but the light was very unsatisfactory and expensive until
Welsbach discovered the incandescent mantle about forty years ago.
For many years following this discovery gas furnished by far the best
ordinary light. The old type of carbon electric lights were several
times less efficient than the gas mantle and when improvements came
in the electric light it was through investigations started by Welsbach.

There was no thought in the mind of Welsbach of producing a
gas mantle when he began the experiments which led up to it. He
was one of the pure scientists who work to discover facts rather than
practical ways for using them. Born in Germany, in 1858, he passed
through school and by the time he finished college he had been inspired
by the influence of the great scientist Bunsen, to seek his fortune as a
research worker. At this time Bunsen was investigating the newly
discovered method of analyzing substances by heating them in the
flame of his burner. Naturally Welsbach, his pupil, became inter-
ested in this investigation and after his graduation he began to test
the properties of many elements not previously analyzed in this way.
In 1885 he discovered two new chemical substances through this type
of investigation.

The ordinary method for studying chemicals by means of the
flame is to dip a platinum wire into the solution of the chemical
and then place it in the flame. Welsbach thought, because he could

HEROES OF SCIENCE 1143

i

thus get more of the solution in the flame, perhaps he could secure
better results by dipping a piece of cotton in the solution and burning
this as well as the chemical. When he tried this method he was sur-
prised to find that after the cotton was burned the rare earths he was
working with did not crumble to pieces but held the shape they were
in when soaked into the cotton. The flame caused the earths to
produce a brilliant white glow.

The trouble with gas lights before this time was that the energy
was wasted in blue heat flames rather than giving light. Welsbach
immediately saw that if the heat energy could be utilized to make
these rare earths white hot a beautiful white light would be produced.

Following this decision Welsbach commenced an earnest search
to discover the best rare earths to be used. The one he first decided
upon as best proved very unsatisfactory, because the light given out
was not so good as might be expected, and a slight jar would shake it
to pieces. The following year, 1886, a still more thorough search
was made and thoria, the substance now used in mantles, proved most
satisfactory so far as durability and the ability to hold together when
fired is concerned.

Thoria, however, does not give a large amount of light when
pure, and another long search was necessary before it was discovered
that a small amount of another rare earth, ceria, brings out the bril-
liance which pure thoria lacks. Further experiments were necessary in
order to discover how to make the mantles burn to the proper shape.
So thorough were the tests made by Welsbach in perfecting the gas
mantle that despite hundreds of attempts to improve its quality by
using different proportions of the two ingredients used by the in-
ventor, or to use other minerals, no other mantle has succeeded.
Artificial silk and a frabric called ramia were found better than cotton
for absorbing the earthy material and some other improvements in
the lasting quality have been made, but the proportion of the earthy
materials remains the same.

While the discovery of the mantle brought wealth and fame to
Welsbach, it did not destroy his love for research. The carbon electric
lights in use at that time gave only a wasteful reddish glow. He
decided to try to make incandescent globes which would give efficient
white light. Again experimenting with the rare earths, in 1898, he
discovered that osmium successfully conducted the electricity, and
when heated gave a satisfactory light. There were, however, certain
defects in the osmium filaments which made it unsatisfactory. Un-
daunted Welsbach continued to experiment until 1903, when he, and
other investigators working along the same line, discovered the value
of tungsten, the filament now used in , our most efficient ordinary
electric globes. The tungsten filaments of today furnishes light at
about one third the cost of that produced from those made of carbon.

Even after Welsbach had made these discoveries, he went back
to his laboratories to carry on further research. In 1907 he dis-

1144 IMPROVEMENT ERA

covered an element which had never been known before. Feeling
that he was indebted to science for the wealth that had come to him, he
spent a large sum to build an experiment station where other investi-
gators might discover knowledge useful to mankind.
Provo, Utah.

Our Martyrs

Every town and city has them,

Many families, too, I find —
Men and women, worn and broken

Both in body and in mind.
Carry other people's burdens,

Worrying over others' woes.
Hurt by unjust crticisms;

What they suffer no one knows.

Oh, that all would do their duty,

And that each would bear his share;
None would then be overloaded,

None would be burdened down with care.
But be patient, oh, ye weary,

Struggle on, nor cease to pray.
If you carry others' burdens,

You will surely draw the pay.
Shelley, Idaho JOSEPH H. DEAN.

God Bless the Youth of Zion

God bless the youth of Zion, day by day,
Let not their footsteps wander from virtue's way;
But true and faithful may they stand
A blessing to their glorious land,
Thy precepts may they understand,
(jod bless the youth of Zion.

Their fathers' faith was mighty, firm and brave
They faced the dreary deserts the youth to save
From Babylon's clouded mind,
For them a sanctuary to find,
For them they left their all behind;
God bless the youth of Zion.

Within thy love and favor, may their light
Illuminate the darkness, pure and bright,
Their deeds shine out before thee, Lord,
O may they all with one accord
Defend and keep thy Holy Word;
God bless the youth of Zion.

Ruth May Fox.

FAITH AND WORKS*
The Clearing of a Seeming Conflict

By Elder Joseph Fielding Smith,
of the Council of the Twelve

"He that hath my commandments, and keepeth them, he it is that
loveth me; and he that loveth me shall be loved of my Father, and I wiVi
love him, and will manifest myself to him."

These are the words of the Savior spoken to his disciples and
one of them not fully comprehending his meaning asked him a ques-
tion. Jesus answered and said unto him:

"If a man love me, he will keep my words; and my Father will love
him, and we will come unto him and make our abode with him.

"He that loveth me not keepeth not my sayings, and the word which
ye hear is not mine, but the Father's which sent me."

There are throughout the Christian world various opinions re-
garding what is necessary to bring about the salvation of men. Some
there are who have accepted very literally, but without comprehend-
ing the meaning of it, the expression that was uttered by Paul to
the Ephesians.

"For by grace are ye saved through faith; and that not of yourselves:
it is the gift of God:

"Not of works, lest any man should boast."

Those who accept that view as literally as it is recorded, with-
out any reference to the context, disregard or reject the epistle of
James which, apparently to them teaches a very different doctrine,
for James says this:

"Yea. a man may say, Thou hast faith, and I have works: show me
thy faith without thy works, and I will show thee my faith by my works.

"Thou believest that there is one God; thou doest well: the devils
also believe and tremble.

"But wilt thou know, O vain man. that faith without works is dead?"

And so the controversy has been going on since the days of the
Reformation, if not before, in regard to these scriptures. Some men
contending for the doctrine of James and some for the doctrine of
Paul, both misunderstanding what Paul has written and what James
has written, for in reality there is no conflict.

The world is full of good honest people who believe that all
that is necessary for one to do in order to be saved is to confess the

♦These remarks were made in the Salt Lake Tabernacle at the Liberty Stake
Conference on July 20, 1924.

1146 IMPROVEMENT ERA

names of Jesus Christ with their lips. A professed minister of the
gospel once told me that if the entire Bible were lost with the excep-
tion of one passage which is found in the tenth chapter of Romans, the
9th verse, that one verse would be enough to save the world. It is
as follows:

"If thou shalt confess with thy mouth the Lord Jesus and shalt be-
lieve in thine heart that God hath raised him from the dead, thou shalt be
saved."

Now, of course, this is a very extreme view. It would not be
enough to save the world for the very good reason that the Lord has
said unto us that we are to live by every word that proceedeth forth
from the mouth of God, and we are, as I have read to you, under the
necessity of keeping his commandments.

I desire to point out wherein there is no conflict whatever in
the teachings of these two apostles of old; that Paul taught the doc-
trine that was taught by James, and James was in full accord with
the doctrine that was taught by Paul; the fact being that they are
approaching the subject from different angles.

Paul was dealing with the class of people who believed that a
man could not be saved unless he subscribed to the law of Moses, that
a man was under the necessity more or less of saving himself, and who
denied the full power of the atonement of Jesus Christ. James on
the other hand was defending the necessity of works, counteracting
the idea which prevailed among others who professed faith in Christ,
that if they had faith it was all-sufficient. Therefore they approached
this subject from different viewpoints, and each of them teaches the
truth.

I might illustrate this. Many times I have passed down the
street and have looked in a store window and have read a sign. As I
have approached it from the right certain words appeared advertising
certain goods. As I have passed and come into full front view, then
something else has appeared, and as I have passed on to the left and
have looked back at that sign, other words appeared, three differ-
ent and distinct signs, but all referring to the goods that are to be sold
in that shop. I might stand on the right side and say: "This sign
says so and so." You may stand on the left and say: "No, you are
wrong, I can see it, and it says so and so," and we might contend over
it, and we would both be wrong although we would both be partly
right.

You have heard the story of the two knights who contended over
the shield that was on the arm of the statue, one declaring that it was
made of gold and the other that it was of silver, and so they con-
tended until they came to blows and each received a mortal wound.
But as they fell to the earth and changed their positions the one
that was on the right saw that the gold shield was silver, and the one
that was on the left saw that the silver shield was gold.

FAITH AND WORKS '1147

This is just the situation as we have it in regard to the teaching
of Paul and James. It is a doctrine of the Church that is fully up-
held and sustained by the Scriptures and by the handdealing of God
with the children of men from the beginning, that he does not do
for us one thing that we can do for ourselves, but requires of us that
we do everything for ourselves that is within our power for our sal-
vation. I think that is logical and reasonable. On the other hand,
the Lord has done everything for us for our salvation that we could
not do for ourselves, and there were some things that we could not
do for ourselves, and we had to have help from an infinite source.

Adam, our first parent, — and I believe that doctrine very firmly,
which is now discounted in the world — through his transgression
brought into the world death, and through death came suffering and
sin. The first death that was pronounced upon him was banish-
ment from the presence of the Lord. For Adam died two deaths, a
spiritual death, or banishment from the presence of God, which is the
first death, and which is like the second death which will be pro-
nounced upon the wicked when they are cast out of the presence of
the Lord; and he also died the mortal death.

The first death, spiritual death, came upon him at the time of
his transgression. The mortal death did not overtake him for many
many years, for the Lord granted unto him a time of probation in
which he was taught and instructed in the principles of the gospel
and given a chance to repent, to show through his faithfulness his
worthiness of redemption, and to be brought back again into the
presence of God his father.

The mortal death passed upon all men through the transgression
of Adam, and every man is subject to death. Being subject to death
and to sin, it is impossible for us by any act of ours to redeem our-
selves from death or from our own individual sins. We are abso-
lutely helpless. Every man that has been born into the world since
the days of Adam, save the Lord Jesus Christ, has been subject to
death, and under the transgression of his own sins, without the power
in and of himself to redeem himself from either situation.

Since justice demands reparation and restoration, it was neces-
sary that there be an infinite atonement. Christ came into the world
not subject to death and not guilty of sin, and with power to atone
for the sins of the world and also for Adam's transgression.

Jesus Christ came into the world the Son of God in very deed,
the Only Begotten of the Father in the flesh. He was not subject to
death, for he had no earthly father. His Father is the Father of our
spirits, and the Father gave unto him life, that he might have life in
himself, even as his Father had life in himself. And therefore Jesus
Christ was not subject unto death at any time. Yet he had the
power within himself as he so declared, to lay down his life and take
it again, for that commandment he says he had received from his
Father. Now, in order that this may be clearly stated, I want to give

U48 IMPROVEMENT ERA

you his own words in regard to this very thing, as we find them
recorded in the fifth and in the tenth chapter of John. In the fifth
chapter of John, speaking of this power which he possessed, the Lord
said:

"Verily, verily, I say unto you, He that heareth my word, and be-
lieveth on him that sent me, hath everlasting life and shall not come into
condemnation; but is passed from death unto life;

"Verily, verily, I say unto you, the hour is coming, and now is, when
the dead shall hear the voice of the Son of God; and they that hear shall
live.

"For as the Father hath life in himself; so hath he given to the Son
to have life in himself.

"And hath given him authority to execute judgment also, because he
is the Son of man."

In the tenth chapter of John, speaking of the power which is
in him, the Savior says this:

"Therefore doth my Father love me, because I lay down my life, that
I might take it again.

"No man taketh it from me, but I lay it down of myself. I have
power to lay it down, and I have power to take it again. This command-
ment have I received of my Father."

And that marks the difference between the Lord Jesus Christ
and the rest of mankind. We have no life in ourselves, for no power
has been given unto us, to lay down our lives and take them again.
That is beyond our power, and so, being subject to death, and sinners,
for we are all transgressors of the law to some extent, no matter
how good we have tried to be, we are therefore unable in and of ■
ourselves to receive redemption from our sins by any act of our
own.

This is the grace that Paul was teaching. Therefore, it is by the
grace of Jesus Christ that we are saved. And had he not come into
the world, and laid down his life that he might take it again, or as
he said in another place, to give us life that we may have it more
abundantly — we would still be subject to death and in our sins.

As it was pointed out by Isaiah and others of the prophets many
hundreds of years before his birth, Christ took upon himself the trans-
gressions of all men and suffered for them, that they might escape on
conditions of their repentance and acceptance of his gospel, and their
faithfulness to the end. So we are saved by grace, and that not of
ourselves. It is the gift of God. If Jesus Christ had not died for us
there would have come to us no salvation, and we would have re-
mained absolutely in our sins, without redemption, and would have
become subject to Satan and his emissaries forever and ever. But
through the mercies of God, Christ came into the world and his blood
was shed for the redemption of men, so that all who will believe and
will acknowledge him and take upon them his commandments, endur-
ing to the end, shall receive eternal life.

FAITH AND WORKS 1149

So far as redemption from death is concerned, since we were not
responsible for it, we will be redeemed from it. Therefore, through
the blood of Christ, every man shall come forth from the dead in the
resurrection, and the spirit and body shall be inseparably connected.
Then man, if he has been righteous, shall receive a fulness of joy, and if
unrighteous, he shall suffer, of course, for his transgressions, but every
man has been given immortality, which means that he shall die again
no more.

These are the doctrines that were taught by the Lord Jesus Christ.
This is the burden of the message which we declare unto the world —
Christ and him crucified for the redemption of men.

So Paul taught these people who thought that they could be
saved by some power that was within them or by observing the law of
Moses. He pointed out to them the fact that if it was not for the
mission of Jesus Christ, if it was not for this great atoning sacrifice,
they could not be redeemed. And therefore it was by the grace of
God that they are saved, not by any work on their part, for they
were absolutely helpless. Paul was absolutely right.

And on the other hand James taught just as the Lord taught,
just as Paul had taught in other Scripture, that it is our duty, of
necessity, to labor, to strive in diligence, and faith, keeping the com-
mandments of the Lord, if we would obtain that inheritance which is
promised to the faithful, and which shall be given unto them through
their faithfulness to the end. There is no conflict in the doctrines of
these two men. There is no need for the world to be in conflict in
regard to this question. It is merely due to the fact that they cannot
or do not comprehend the mission of Jesus Christ. They do not
understand what salvation means. They do not know upon what it
is based.

The world today is discarding the doctrines of the Church.
Many men no longer accept Jesus Christ as the Son of God; they do
not believe in his atonement. They have rejected the resurrection; no
longer accept it as being essential to salvation, and yet it is one of the
fundamental doctrines of the Church. Christ, the prototype, the ex-
ample, came forth from the dead as he said he would, after he had laid
down his life and had taken it again on the third day. He presented
himself to his disciples and told them to handle him and see, for a
spirit had not a body of flesh and bones as they saw that he had.

And so they came and they handled him and further to con-
vince them he partook of the fish and honeycomb. He ate in their
presence and convinced them by a practical demonstration that it was
he himself, the same body that had hung on the cross, which they
had put in the tomb and that he had come forth again in the resur-
rection. Moreover that all power, both in heaven and in earth had
been given unto him through his obedience to his Father, and through
the resurrection which he had received. He was the first fruits of the
resurrection, and he came forth and taught mankind that as he came

1 1 5 o IMPROVEMENT ERA

forth from the dead so all men should come forth from the dead,
both the good and the bad; and that men should be judged accord-
ing to their works and receive the reward according to merit. That
is the gospel of Jesus Christ in its simplicity, just that plainly set
forth in these Scriptures so that the fool may read and understand; and
yet the wise man in all his learning, closes his eyes against this truth
and thinks he understands.

There is a striking passage in the Book of Mormon which is
very significant and which appeals to me very strongly, it is:

"O that cunning plan of the evil one! O the vainness, and tne irail-
ties, and the foolishness of men! When they are learned they think they
are wise, and they hearken not unto the counsel of God, for they set it
aside, supposing they know of themselves, wherefore, their wisdom is foolish-
ness and it profiteth them not. And they shall perish."

But mark you this:

"But to be learned is good if they hearken unto the counsels of God

"But woe unto the rich, who are rich as to the things of the world.

For because they are rich they despise the poor, and they persecute the meek,

and their hearts are upon tbeir treasures; wherefore, their treasure is their

God. And behold, their treasure shall perish with them also."

I say that is very good common sense and good Scripture. Now
another passage from this excellent volume of Scripture, the Book of
Mormon:

"And now my beloved brethren, after ye have gotten into this straight
and narrow path, I would ask if all is done" — [in other words, after you
have been baptized for the remission of your sins, after you have repented
and after you have accepted Jesus Christ as the Son of God, and that is
what is ahead of what I have been reading, then the question is asked by
this writer] :

"Is that all?" Behold I say unto you, Nay; for ye have not come
thus far save it were by the word of Christ with unshaken faith in him,
relying wholly upon the merits of him who is mighty to save.

"Wherefore, ye must press forward with a steadfastness in Christ,
having a perfect brightness of hope, and a love of God and of all men.
Wherefore, if ye shall press forward, feasting upon the word of Christ, and
endure to the end, behold, thus saith the Father: Ye shall have eternal life

"And now, behold, my beloved brethren, this is the way: and there
is none other way nor name given under heaven whereby man can be saved
in the kingdom of God. And now, behold, this is the doctrine of Christ,
and the only and true doctrine of the Father and of the Son, and of the
Holy Ghost, which is one God, without end. Amen."

So it is easy to understand that we must accept the mission of
Jesus Christ, and we must believe that it is through his grace that we
are saved, that he performed for us that labor which we were unable
to perform for ourselves, and did for us those things which were
essential to our salvation, which were beyond our power, and also
that we are under the commandment and the necessity of performing
the labors that are required of us as set forth in the commandments
known as the gospel of Jesus Christ.

FAITH AND WORKS 1151

Unless a man will adhere to the doctrine and walk in faith, ac-
cepting the truth and observing the commandments as they have been
given, it will be impossible for him to receive eternal life, no matter
how much he may confess with his lips that Jesus is the Christ, or
believe that his Father sent him into the world for the redemption
of man. So James is right when he says the devils "believe and
tremble," but they do not repent. So it is necessary, not merely that
we believe, but that we repent, and in faith observe the works until
the end; and then shall we receive the reward of the faithful and a
place in the Celestial kingdom of God, which I pray may be our port,
in the name of Jesus Christ. Amen. ,

Far Up On the Mountain

We're camping far up on the mountain,

Way up where the skies seem so near,
In a land where there's sunshine and shadow,

And air that's refreshing and clear;
We're camping way up where the pine trees

Just whisper old tales that are true.
Where the leaves of the aspens are dancing,

And flowers are smiling through.

We're camping far up where the squirrels

Have secrets in every nook,
Where the deer roam and foxes are playing,

And trout lurk in pool and brook;
We're camping far up where the robins

And bluebirds sing strong and true,
Where the woodpeckers ever are drumming,

And honey-bees buzzing through.

We're camping far up where the summer

Is cool, and the day's a delight,
Where the zephyrs blow friendly and often,

And Elysium's portals in sight;
And though sometimes the angry storm clouds

Send rain and the lightning, too,
Soon the stars with the pine trees are playing,

And moon beams come shining through.
University Station, Bin "H," Tucson, Arizona. G. MILTON BABCOCK.

MESSAGES FROM THE MISSIONS

"We never can comprehend the things of Cod and of heaven, but by
revelation. We may spiritualize and express opinions to all eternity; but that
is not authority.

"Oh, ye elders of Israel, harken to my voice; and when you are sent into
the world to preach, tell those things you are sent to tell; preach and cry
aloud, 'Repent ye, for the kingdom of heaven is at hand; repent and believe
the gospel!' Declare the first principles, and let mysteries alone, lest ye be
overthrown. Never meddle with the visions of beasts and subjects you do
not understand, * * * but preach those things the Lord has told you
to preach about — repentance and baptism for the remission of sins." — Joseph
Smith, the Prophet, "History of the Church," Vol. 5, p. 344.

Better Foothold in Greater New York

Under the direction of President B. H. Roberts and Conference Presi-
dent Len H. Layton, the Manhattan conference, Eastern States Mission,
held a very successful conference on May 31 and June 1, so Elder Layton
reports. Two Priesthood meetings were held on Saturday, May 3 1 , one
for missionaries only, in which strong testimonies were given and the other,
a general meeting for all members holding the Priesthood. President Rob-
erts occupied most of the time, advising the Saints to "stay where they
are, that God's work might grow into stakes of Zion in these Eastern states."
This admonition was valuable, as many of the Saints have a spirit of gath-
ering to Salt Lake City.

On Sunday three sessions were held, one at 10 a. m., and 2 and 7:30
p. m. The first included a brief report of the work in the five branches,
and reports of the Sunday School, M. I. A., and Relief Society work. A
cello solo and vocal solo added to the enjoyment of this meeting. The sec-
ond session was devoted to real gospel propaganda. The text announced
is found in I Peter 3:15, "Be ready always to give answer to every man
that asketh you a reason of the hope that is in you with meekness and
fear." To this text four missionaries delivered very inspired remarks giving
the reason for the hope that is within them, after which a male quartet sang,
"Praying for you." President Roberts then bore his testimony of the
hope that he had of eternal life. Edwin Tout sang a solo, accompanied by
his daughter with violin obligate Francis O'Neill at the piano. At the
third session, 160 people came to hear President Roberts treat a prom-
ising theme: "The value of religion and the way in which 'Mormonism'
responds to it." Elders Hoff and Whalen sang, "The morning breaks, the
shadows flee," a very fitting duet. The entire evening was turned over
for this discourse. He gave it in a series of deep and well organized thoughts,
showing that the value of a religion is to be able to learn from it your pur-
pose in life. This conference, it is felt, is a step towards gaining a better
foothold in greater New York.

A joint conference of the officers of the four Relief Societies of the
Brooklyn conference was held June 1 9 at the home of Mrs. Howard R.
Driggs. Elders and missionaries are as follows:

Bottom row left to right: Wesley Hubbard, Mary Christensen, Frances J.
O'Neill, Phildon Huf faker. Second row from left to right: George Harold Holt.
Andrew Spencer, Maurine Parker, Mission Stenographer; B. H. Roberts, President
Eastern States Mission: Dr. Margaret C. Roberts, Len H. Layton. Conference
President Brooklyn Conference: O. Ragnar Linde, Mission Secretary; Carl E. Weaver.
Top row: Edith Pincock, Donald C. Sloan, Mollie Higginson. Antone Bunker.
Charles L. Moore, E. L. Sloan, Ivaloo Jeppson, Ernest Hulet, Mission Bookkeeper:
Leyonna Van Kampen.

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; ; 54 IMPROVEMENT ERA

From Oakland, Indiana

On June 29 a conference of South Indiana, Northern States mission,
was held. "The conference is in a very healthy condition; a vigorous summer
campaign is well under way. The missionaries are seeking the honest in
heart in localities not worked before in many years, and they are reporting
unprecedented success. Our purpose is to place a Book of Mormon in every
home. In some towns the people are so eager to receive them that one pair
of elders was recently enabled to dispose of fifty- eight in less than two
days. Our aim is to hold a meeting every night, either cottage or open air.
In these meetings the elders and sisters of the Indianapolis branch with
the assistance of the local Priesthood, have done a great work. The gospel
message is sounded from four to five nights each week on the street corners
of this city. Most of our audiences are intelligent, thinking men and we
consider our meetings a great success. We look for a great harvest before
the autumn sets in." — DeWitt J. Paul, Conference President.

Missionaries, left to right, sitting: Mae Peterson. Tremonton; Lydia Farns-
worth, Garland; Dr. John H. Taylor, president Northern States mission; DeWitt J.
Paul, Rigby, Idaho, president Southern Indiana conference; Adelia Broderick, Roosevelt;
Alberta Wuthrich, Salt Lake City. Standing: Lawrence E. Bowcutt, Garland; Alvin
Rigby, Hibbard, Idaho; Stanley W. Johnson, Ephraim; John A. Lambert, Kamas;
Rasmus Albrechtsen, Emery, Utah; J. Harold Matson, Rexburg, Idaho; Ernest E.
Hanks, Salem; Andrew Somerville, Moab, Utah.

A Comparison

President Augus T. Wright of the New Zealand mission encloses a cut
of the altar as found in the tomb of Tutankhamen and calls attention to the
fact that it has interested him very much. He says:- "In the cut of the
characters taken from the papyrus, from which was translated by Joseph
Smith the Book of Abraham, is one feature, number 4, representing the altar
on which sacrifices were made by the idolatrous priests, etc. This rather un-
usual looking altar was used in the time of the Pharaohs of which Tutankh-
amen was one. One of these altars, as will be seen from the recent collection
of treasures from his tomb, is almost an exact reproduction of the cut pre-
sented by Joseph Smith in the Pearl of Great Price many years ago, as copied
from the papyrus by him and placed as a frontispiece in the Book of Abraham.
It is the most convincing evidence possible of Joseph Smith's claim

MESSAGES FROM THE MISSIONS

1155

with reference to the papyrus and the Book of Abraham. This
illustration, as so often happens, has been brought to light by those
not of our faith and without any intention on their part of establishing or

Wonderful replica of Luxor tomb, to be exhibited at Wembley. An exact, ful-
sized reproduction of the Tomb of Tutankhamen has been made for the British
Empire Exhibition. Gold valued at thousands of pounds has been beaten for the
gilding. A general view of the tomb, showing guardians.

confirming the truth. It is clearly a fact that if the picture in the Book
of Abraham had been drawn from Joseph Smith's imagination, his statement
could not have been confirmed eighty-nine years afterwards and fully verified
by those who would have scoffed previously at these facts and called it
pretentions on the part of the Prophet Joseph."

An Easter Cottage Meeting in Old England

Easter morning dawned bright and clear, with all the glory of new life,

for which the day is held sacred. Elder and myself looked out of our

little window in the second story of a small, quaint English cottage; one of a
small group, all with the red tile roofs and diminutive yards full of brilliant
flowers, surrounded by the ever present hedges. Looking toward the south
one sees the narrow, winding country road, paved with small stones, leading
out into the beautiful, green, uneven country. In place of the unsightly
wire fences of America, along the country roads, we see the beautiful hedges
in full bloom, neatly trimmed, growing on either side of the road, making
the landscape look as if a slow, sluggish stream were flowing between flower-
covered banks, through fields of glowing red poppies.

In the old cottage, amid the wonderful surroundings, we held a Book
of Mormon class, studying about the inhabitants of a now almost forgotten
time and civilization. Our lesson touched upon the once beautiful country,
the rich cities and wonderful edifices they had builded while their hearts were
turned toward the Lord their God, also the great apostasy that took hold upon

1156 IMPROVEMENT ERA

the hearts of the people and led to their destruction and finally to their
annihilation.

About the time we were to start our Easter service — six Saints being
present — the bells in the large mathedral near by began to ring in rapid
succession, as only English bells can — telling the people of the town that their
great Easter Service was about to begin.

In the little humble cottage, owned by an old couple of faithful Latter-
day Saints, we bore our simple testimonies of the goodness of God in giving
us the gospel and the privilege of having these humble quarters to offer our
thanks and gratitude for all that we have received from his gracious hand.
As our meeting progressed, in the lowly quarters, the fashionable people of the
town made their way to the great church, to hear and see the greatest service
of the year. The ministers, and there were many, came in procession covered
with beautiful robes of scarlet, trimmed with bright gold and silver. The
beauty of the church was almost beyond description — the people in their new
spring clothes, the golden altar illuminated with huge lighted candles, sur-
rounded by the rising fumes of .burning incense. The sight was one that
would remain in the minds of the people for many days to come. The
service consisted of countless, meaningless, foreign ceremonies, intermixed
with words and chanting of little meaning to the usual listeners. The sermon
was one that only an orator could compose, yet it contained only a dead form
of the gospel mixed with the philosophies of man.

Of these two services, one was of the essence of the humble Savior, the
other the vain creations of man. The sight that greeted the eyes of the prophet
Alma upon his missionary visit to the Zoramites, of their greed, stiff-necked-
ness and creations of forms of worship, could not these be compared, and in
time the same dire result overtake the self-righteous of the land today?

"For my people have committed two evils; they have forsaken me the fountain
of living waters, and hewed them out cisterns, broken cisterns, that can hold
no water." — Jer. 2:13.

— J. D. M., North Walsham, Norfolk, England.

Do All Things Without Murmurings

Elder Carrol L. Olsen, Tasmania, Australia, writes: "We consider the
Era a great help to us in our missionary work here in the South Pacific.
Many investigators have been influenced for good by reading its articles and
valuable teachings. Elder William LaVon Robinson, Boise, Idaho, and myself
are laboring among the people of North Tasmania, with Launceston as our
headquarters. We find great joy in our work and the blessings of the Lord
have been abundantly showered upon us. We are trying to follow the advice
of the Apostle Paul: 'Do all things without murmurings and disputings, that
ye may be blameless and harmless, the sons of God, without rebuke, in the
midst of a crooked and perverse nation, among whom ye shine as lights in
the world; holding forth the word of life; that I may rejoice in the day of
Christ, that I have not run in vain, neither labored in vain.'

Thirty Baptisms — 110% Increase of Investigators

"This is a group photo taken on the day of our last semi-annual Shef-
field conference, May 18, 1924. It was by far the most successful held in
the Sheffield conference, since pre-war days. Under the inspirational
leadership of President David O. McKay a great work is being accomplished.
We are still subjected to some rather severe treatment at the hands of bitter
assailants, yet this spirit of mobocracy seems to be waning. During the
months of March, April, May and June of this year we baptized thirty
people exceeding the total number of baptisms for 1923. Our number of

MESSAGES FROM THE MISSIONS 115 7

investigators has increased 110 per cent, and all of our meetings are un-
usually well attended. The Saints are united and performing a splendid
missionary work.

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"The names on the photo are as follows, standing from left to right: G.
Kimball Mellor, conference clerk, Manti; James T. Buddell, Birmingham conference;
Elwood G. Meadows, Leeds conference; Rollo E. Watkins, Ogden; Scott S. McCune,
Santa Monica. California; Fielding K. Smith, conference president, Salt Lake
City; Vernon P. Cole, Preston, Idaho; Rowland V. Walker, Salt Lake City; Sister
Emma Ray McKay, president of the Relief Societies; Willard Boden, Logan; Lyle A.
Riggs, Mesa, Arizona; David O. McKay, president of the European mission; Ernest
K. Freckleton, president of the Liverpool conference, Eureka; George C. Midgley, Salt
Lake City; F. Peter Jones, Monticello; William A. Monson, Liverpool office, Ogden:
Parley A. Peterson, Newton; Rodney D. Price, Phoenix, Arizona; Harley K. Fer-
nelius, Ogden. Kneeling: Milford M. Mills, Woods Cross; LaTon E. Darley, Wells-
ville; K. Marsel Widtsoe, president of the Hull conference, Salt Lake City; Sterling
C. Rigby, Newton, Utah."

"In closing I wish to express the sincere appreciation of the elders of this
conference for the Era. It is a true source of encouragement and inspiration.
— Fielding K. Smith, Conference President.

Progress in Independence

"Twenty-seven baptisms have been performed in the Independence con-
ference in three and a half months," reports Conference President Chester
Graff. "There are at least 400 Saints in Kansas City, Mo., and Kansas City,
Kansas, and 100 in Independence. Kansas City with a population of
400,000, is tracted once every two years. Over 200 Books of Mormon, 900
small books, and a large number of tracts and pamphlets were distributed
during three months. The people are hungry for the truth, but often fail
to recognize it when it is presented at their doors. Many whom we meet have
never before seen a 'Mormon' missionary. An average of three meetings
were held every night, including cottage and street meetings, which have
proved very successful during the summer months. The missionaries are en-
ergetic and persistent in their work which brings blessings of the heavenly
Father upon them. This conference is fortunate in having had visits from

1158

IMPROVEMENT ERA

a number of the Church Authorities who gave wise counsel and bore their
testimonies to the divinity of the latter-day work. Much good was accomp-
lished from their visits."

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Missionaries of Independence conference, front row, left to right: LaVerna
Stone, Effa Bills, Nellie Moncur; second row: Harold Bennion, Esther McBride,
Clarence Naylor, incoming conference president; Chester Graff, outgoing conference
president; Flora Hatch, Glen Schmidt; third row, standing: Dell Kesler, Ruth Horn,
Otis Nielsen, Luella Anderson, LaVon Cluff, Bertha Nelson; back row: Lavell Jones,
Woodruff H. Anderson, Jessie Henricksen, Wilford T. Young, Riley Gywen.

Forty Baptized in Six Months

Elder A. Stam, clerk of Groningen conference, Holland, reports that
they have had wonderful success during the past six months. Twelve elders

The following are elders laboring in the conference; back row, left to right:
Karl Fife, Logan; P. S. Jensen; W. R. Wilcken, Salt Lake City; C. E. Thayne,
Sandy; Asael Smith; Stanley Sharp, Salt Lake City; W. K. Potts, Ogden; H.
Noorda, Salt Lake City. Front row: Mrs. Joseph Weston, Joseph Weston, Ogden;
R. J. Cameron, conference president; A. Stam, conference clerk, Salt Lake City, Utah.

are laboring there, and they have baptized forty people during the time
named. "The elders are greatly enjoying their labors. Our future looks very

MESSAGES FROM THE MISSIONS

1159

bright and the prospects of bringing many people to a knowledge of the
gospel are very promising."

Progress in the Sacramento-Gridley Conference

Since our conference, May 23-25, the missionaries have been doing ex-
cellent work in Chico, Marysville, Stockton, and Sacramento. Well at-
tended street meetings in each of these cities have been held. The missionaries
are working in harmony to further the cause, and are succeeding in getting
some people to investigate and to read the Book of Mormon, resulting in the
placing of books each month.

Missionaries, left to right, top row: Mary B. Ostland, Margaret E. Caldwell,
Jane F. Stewart; second row: Ada L. Funk, G. M. Christiansen, Winnifred Evans;
third row: E. Booth Sorenson, W. F. Montgomery; fourth row: Carrol N. Madsen,
Wendell M. Jensen, Clyde Thompson, Jos. W. McMurrin mission president; W.
Vernal Denning, conference president, released; J. Maynard Summers; Benj. J. Lott,
present conference president; fifth row: Glen W. Durfey, Ellsworth E. Weaver;
sixth row: Moselle Michaelson, B. F. Zimmerman, Eunice Simpson; bottom row, Ina
Larsen, Emma E. Walton.

Interested in Genealogical Work

Melvin P. Pickering and Eugene T. Crawshaw write from Limz an
Donan, Austria, July 24, reporting that the prospects in the Vienna confer-
ence, Austria, Swiss-German mission are very favorable. There are only
two missionaries in the Limz branch but in cooperation with the Saints
their labors are bringing good results. Five meetings a week are held with

1160

IMPROVEMENT ERA

a good attendance and all present take active part in the discussion of gospel
principles. Enthusiasm in the summer work is growing and the elders have
produced wonderful results accompanied by a good spirit, so that the

prospects are bright for a number of baptisms soon. "The Saints here are
greatly interested in genealogical work and we are doing all in our power to
encourage them along in this line. We appreciate the Era very much and
extend our best wishes to all its readers."

Baptized Fifty-Five Since May

Elder Ben L. Bowring, Mississippi conference, reports a conference held
in Laurel: "Through the kindness of a former judge and a prominent attorney

Elders Mississippi conference, left to right, front row: William T. Berrett,
Menan, Idaho; Carl F. Clegg, Heber. Utah; C. J. Podlatis, Blackfoot, Idaho; Ben
L. Bowring, conference president, Brigham, Utah; Charles A. Callis, mission president;
E. J. Peart, Evanston, Wyoming; W. D. Spence, Glendale; M. G. Holgate, Order-

MESSAGES FROM THE MISSIONS 1161

ville, Utah. Back row: L. B. Hammer. Newdale: J. A. Wickham, Franklin, Idaho;
M. D. Roper, Oak City; B. H. Dimick, Spanish Fork; J. W. Redford, Talmage,
Utah; William C. Wood, Blackfoot, Idaho; B. W. Richards, Joseph City, Arizona;
Liston W. Parr, Riverton, Utah.

the court house was secured for the conference. From far and wide Saints and
investigators gathered. A number of prominent people in Laurel also at-
tended the meeting. President Callis was the principal speaker. He spoke
along doctrinal lines. President Bowring presided over the meeting. Since
May we have baptized fifty-five into the fold of Christ. Our new slogan
is 'Sell a Book of Mormon each week.' It has been an incentive to do
more in placing the sacred record before the people of the world than any
other thing we have done. The Era is a great help to us in spreading the
gospel."

Bits of Philosophy

A heart full of truth is better than a head full of facts.

All the real sweetness in life is found in the bottom of the bitter cup.

Culture is just the ability to make a tramp feel perfectly at home in
your new limousine.

Take out of the average conversation the brag, nag and whine, and
there would not be much left to brag about.

If you estimate yourself at a pin's worth, you will never be offended
because some one underestimates your worth.

Nephi Jensen.

Scout Boys

There are many George Washingtons, many indeed,
Boys who can govern and boys who can lead,
Boys who are known on the land and the sea ;
But, somehow, when heroes are mentioned to me,
I think of the boys who went into the fray,
To never command but to only obey —
The boys who could follow and bleed and be true —
Whatever their names — they were Washingtons, too!

There are Abraham Lincolns all over the land,

With never a nation at arms to command —

The Scout Boys who serve with no thought of applause,

With each day the good turn, no matter the cause,

Our splendid defenders in conflict to be —

No matter their names — they are Lincolns to me!

There are princes all over, in your town and mine,
The square boys, the fair boys, the honest and fine,
For whether in palaces born to the royal,
Or home boys who rise from the spur of the soil,
Or whether they follow or whether they lead —
The boys who can Scout are the princes indeed!
Mesa. Arizona. BERTHA A. KLEINMAN.

^By* {he Stream Side

AT THE ENTRANCE TO BELL'S CANYON

O'er this wild place a thrilling silence lies,

A solemn hush that's dwelt since days of old;
One voice alone, the mountain waters cold,

Speaks of the ages, time that never dies.

To make the centuries, the moments pass —
Before our race, here long the glaciers crept —
Creation's acme still the future kept;

While ancient ice carved yonder granite mass.

These heights of stone arose from depths of sea ;
And nature's labors, in the distant past,
Left high the peaks and sank the hollows vast —

The land was changed and was that man might be.

And here we came beside this beauteous stream —
Great Nature host unto each transient guest,
We speak in awe or speak in idle jest,

Yet in each heart is stirred life's golden dream.

O sunken gorge, and thou, O peaked height,

That tell strange legends of the day that's been,
What am I taught amid this awful scene?

Hope, flower-like still, within, the Soul's wide light!

Alfred Lambourne.

I Worship God

I love the earth —

Its wond'rous surface shows

Variety more marked than language knows.

Hills, hollows, prairies, valleys, rugged peaks;

S wails, gutters, canyons, rivers, oceans creeks;

Woodlands and meadows; marsh and wilderness;

Fruits, flowers, grasses, trees — mankind to bless.

For all this varied surface of the land

Will yield obedience to the human hand.

I love the rain —

The gentle rhythm of its drip, drip, drip

Is music to my ears. Earth's parted lip

In thirsting gladness drinks the gentle shower;

In helpless fear yields to the torrents power;

Broadens its rivers for the raging flood,

And failing, sacrifices human blood

To stay destruction's hands.

But when the storm is past, skies bright again,

Her eyes are heavenward turned in prayer for rain.

I love the light; —

Sun, moon, and stars; and little candle flame

That nightly in my window burns the same,

With glad and welcoming glow;

Breathing the greeting that I most would know

When I come back again to my small home.

The light that man has made I understand,

But well I know some higher, more pow'rful Hand

Controls the heavenly lights; that night and day

Would cease, if he who whispered first

"Let There Be Light"
Should let these many orbs slip from his sight.

I love this we call "Life."
My own life I am glad to have received.
No greater purpose could have been achieved
If I with diligence my time employ.
I love my neighbors, friends, and all mankind,
And greatest joy in serving them I find.
I view in wonderment the mighty plan
By which the Earth subservient is to Man.
I love all things — each flower, each star, each clod,
But all my praise and worship are for God.
St. George, Utah. MABEL JARVIS

Making ready to land at Tahiti; showing the crew of the Monique repairing her
broken boom and torn sail. The passenger seated in the foreground is in the
act of shaving — he says: "It's a ticklish job here."

THE NEED OF "BACKING"

A Story of the Islands' Swiftest Vessel

By O. B. Peterson

It was originally called the American, as it was built in the
States, though owned and managed by a local island concern. But
it went on the reef at Anaa, and, thinking it was entirely ruined, the
owners were eager to sell it. A trader, Nicholas, by name, bought the
ship and after repairing it and putting it into shape, changed its name
to Monique. It was known as the swifest sailing vessel throughout
the islands.

The Monique had just arrived at Hikueru; her first boat was
a-shore at 1 1 o'clock a. m. She had left the island of Tauere at seven
o'clock that same morning, and had made the distance of more than
forty miles in four hours. This, even, was not her record; she had
beaten that at times by almost five miles. A fair gale was blowing,
and she was racing up and down before the reef, as proud and grace-
ful as a swan. She was built low and wide, scarcely more than four
feet out of the water; the shapely curves of her prow and stern sug-
gesting power in cutting and fighting the waves, while her two masts
were exceptionally long, to accommodate the use of a top-gallant sail
for additional speed.

The ship's row boat came over the reef the second time, and the

THE NEED OF BACKING 1165

captain and owner stepped a-shore. I asked him where he was bound,
and he said he was on his way to Tahiti and would take an almost
direct route. This was pleasing information, to be sure, as my work
was completed on that island, and I was ready to go; in fact, I had
already waited several days for a ship. I eagerly arranged for passage
for my companion and me. I considered this a rare opportunity to
ride on the "fastest sailing vessel;" not so much because of the ship
itself, but I was eager to get there as quickly as possible. The natives
said, "You'll be in Tahiti in two days."

The ship was to leave the next afternoon, so we hurriedly packed
our boxes and got everything ready. Our luggage was taken aboard
the following morning, but as the captain was ashore in some busi-
ness deal and would not likely be through for some time, we were
persuaded to wait until he came, before going out. The wind in-
creased somewhat, and it started to rain. The day passed rapidly and
eventide approached, with no sign of preparation for departure. The
captain had been seen a few times on the street, but apparently was
busy at something, and the other work of the ship was not yet
finished. Everybody began to say, "You'll not leave till morning."
We began to hope that such would be the case, as the thought of lying
out on deck in that rain and wind all night was anything but inviting
and encouraging. However, we had to hold ourselves in readiness
until the official word came that we could go back to the house for
another night's comfortable rest.

"Come on," someone shouted, "they're ready to leave, but they're
going down to the other landing." We gathered up our things and
hurried down. It was now dark, and the boat was making its last
trip to the ship it was said to bring a secret load of liquor ashore.
This job was finally finished, but the captain had not yet arrived.
"Oh, if he'd only wait until morning," we thought. Quite a gale
was blowing, with a cold, drizzling rain; and to go over that reef at
night was truly dangerous, and more dangerous still to board that
swiftly moving vessel in the dark. The captain came. "Aren't we
going to wait till morning?" I eagerly inquired. "Why, no," came
the reply, "with this wind blowing, we'll be a hundred miles from
here by morning." The thought of so quickly reaching our destina-
tion, at least, was encouraging, so we buckled to the task with un-
daunted faith.

The row boat could be brought no closer than to where the
waves break at the edge of the reef, and we had to walk out about a
hundred yards in water above our knees, carefully avoiding the holes
and cracks in the coral, in order to reach it. When we were safely
seated in the stern of the boat, the captain, holding the steering oar,
gave his orders. Two sailors were out of the boat to push it off
the reef, while one sailor remained in the boat to help the captain
keep it upright. "There's one, yo, ho!" shouted the captain. We

1166 IMPROVEMENT ERA

moved a little. The next wave helped us a little more; then a big one
came. "Look out, there!" he warned. The water dashed up over
the edge of the boat as the wave broke, a little strenuous effort on the
part of the sailors and captain, and we were clear of the reef.

We started for the ship — but where was it? It was so dark
that we couldn't see ten feet before us, and we had no light what-
ever, by which the crew on the ship might know our whereabouts.
The captain and sailors called repeatedly, and finally received an
answer; and, at the same time, the swiftly moving vessel crossed our
bow, missing us by scarcely more than fifty feet. "Ah pshaw!"
shouted the captain in disgust. The ship turned and came back;
this time they could see us. The main sail was loosened and the ship
drifted our way. The small boat was ruthlessly dashed up and down
against the side of the ship. "Be careful, now, and be sure of your
footing," came the warning. As the boat was lifted up by the waves,
we threw our belongings to the sailors on the ship, and as she came
up again we jumped, grabbed the side of the ship and swung safely
aboard. It was a hazardous and exciting half hour, and we felt
greatly relieved when the thing was accomplished.

The boat was hoisted over the edge of the ship, and everything
appeared ready for a speedy departure. "Where are the shipping
papers?" asked the captain. No one seemed to know, but upon
investigation, it was found that the French Gendarme had failed to
sign the government papers permitting the departure of the vessel,
and they were still in his office. This made a perplexing situation; to
send the boat ashore again in that wind and rain with no light
meant a probable mishap and the death of some of the sailors. The
only thing to be done was to wait patiently until daylight.

I began to look around for a place to spend the night, and find-
ing the back part of the deck filled with sacks of copra, decided to
make my bed there. I was too seasick to go below. As I lay on that
copra in the wind and rain throughout the night, I thought often of
the comfortable bed I might have had ashore. As it was, besides the
extreme misery of the situation, we were unconsciously wasting both
time and energy, sailing up and down before Hikueru at a rate of
more than ten miles an hour. We welcomed the light of the follow-
ing morning, for the missing papers were soon fetched, and we were
now ready to commence our "speedy, two-day" journey to Tahiti.
And notwithstanding our discomfort and distress, we felt equal almost
to anything in view of reaching our destination in so short a time.

The sails were shifted and the ship turned around until the
points of the compass designated that we were headed in the right
direction; and waving a last farewell to the isle of Hikueru, we satis-
fied ourselves with the thought that, at last, we were "off." We
were sailing along at the same delightful speed as had been main-
tained during the preceding night, and for which the ship was so
famous, when suddenly, — "Well, what's wrong, we appear to be

THE NEED OF BACKING 1167

slowing down?" "Yes," came the reply, "it looks like the end of
our wind, and the beginning of a calm." "A calm?" I asked, "but
that won't last very long, will it?" "Oh, the calms through here
last about eight days," answered the captain. Eight days! Heaven
forbid; we were to reach Tahiti in two days. But there we were,
and nothing we could say or think or do could change the situation.

We tried to be cheerful. "There is sure to be a wind now in
a few minutes or hours," we opined. But "calm" was the correct
word. Even the ocean itself became a placid lake of glass, without a
ripple or a wave, other than large swells over which we floated; and
not a sign of a breeze; while the glittering rays of old Sol beat down
unmercifully hot. Thus it was throughout the day, throughout the
night, throughout the following day, and the next six days as well.
Often did we wish that we were able to steer our course directly to
the port we sought — 'but we hadn't the "backing." We could do
nothing but drift with the tide and ocean currents, and try some of the
"feats" of Joshua, Moses and Paul on the elements, which we were
never able to work successfully.

On the morning of the seventh day, we floated up to the island
of Anaa; but as we neared it, the sails flapped to the side, filled out
from end to end, and the ship pushed forth with the celerity of a
race horse. There was our wind. We were soon going at our old
ten-mile rate; and what a relief from the tediousness of the calm;
another day like that would end it all, and we should be enjoying
ourselves in Tahiti. But the ship had some copra to take on at Anaa,
and we were compelled to speed up and down before the island, while
the small boat made several trips ashore. Owing to the strong wind
and the long distance to the landing, the work progressed very slowly,
and by the time the last load was aboard, the day was gone, and the
sun was sinking to its rest.

The prow of the ship was now pointed toward Tahiti, and we
sped forth — but not for long. Within half an hour there was no
wind again, and we began gliding along as before. Oh! this wa:>
awful. It was like the "slow train through Arkansas." Here we
were on the swiftest vessel of the islands; and we couldn't have been
going much slower, if the thing had been tied down with chains.
"This helps to prove the fact," I remarked to my companion, "that
it isn't altogether the build, the shape, the character of the vessel that
gives it speed and takes it to its destination; it must have some
^backing' — without wind, it doesn't go. And likewise in the life of
man, it isn't alone the physique, the brain power and the various tal-
ents and characteristics of the individual that move him forward in
accomplishment. Like the sailing vessel, he needs the co-operation
and backing of a greater power than his own — without the inspira-
tion and guidance of the Spirit of God, he encounters many a calm,
and there is much drifting with the tides and currents."

1168 IMPROVEMENT ERA

The recent strong wind had made the ocean very turbulent, and
our ship was tossed, turned and twisted until finally the iron coupling
on the main boom snapped off, releasing it from the mast, and tear-
ing the main sail. This necessitated putting the large sail down, and
for the next few days we traveled with only the fore and jib sails.
We were favored with an occasional breeze for an hour or so at the
time, and on the morning of the eleventh day we came alongside of
Tahiti. As we were nearing the pass, it occurred to the captain that
it would be a shame to pull into port with a broken boom and torn
sail; so we put out to sea again and wasted another three or four hours
doing what should have been done two days before, when the sailors
had nothing else to do, and thereby have hastened our arrival with
the driving power of this big sail. But "where there is no vision, the
people perish." At about ten o'clock that morning we stepped safely
ashore at Papeete, Tahiti — after a long and tedious "two-day" (?)
voyage.

The Monique made another trip to the Tuamotu Islands and re-
turned safely; but on her second trip she encountered some difficulty
while in the vicinity of Anaa, and in a squall, or sudden gust of wind,
turned entirely over. The crew and their one passenger got away
safely on the ship's row boat, and finally returned to Tahiti. The
ship, however, with its entire cargo, was lost.
Orovini, Papeete, Tahiti, Society Islands

Ye Olde Towne

On the moon dial of memory lies ye Olde Towne,

Mud gray, roof drab, and white;
Like a phantom that the vagrant mind cherishes,

Trailing through the far spent night.

There are faces from the past, in ye Olde Towne,

Tear-stained, merry-eyed, and grim;
There are forms that move in silent phalanxes,

Purposeful and strong of brain and limb.

All the mist from long ago vanishes,

But the harmonies and great hopes remain,

And come trooping along down the highway,
Spreading o'er the wide brown main.

The gayest rendezvous of youth was ye Olde Towne,

Sheltered by its purple-tinted hills;
With its tawny streets, and staid trees, and green lanes

And its peace, where the homing heart thrills.

Oh. long the shadows linger 'round ye Olde Towne,

Mud gray, roof drab, and white;
Oh, strong were the builders that builded it,

On the path of the westward sun's flight.

EZRA J. POULSEN, Author, Songs for the Toilers.

PROPHECY AND HISTORY

A Study for the Advanced Senior Class M. I. A., 1924-25

History — The Founding of Utah
By Prof. Levi Edgar Young, of the University of Utah

Part I. Lesson IV. Read Chapters IX-XII

The Settlement of Utah

The next four lessons will deal with the pioneer journeys to Utah
and the settlement of Utah. The story of the journey of the first company
under President Brigham Young's leadership will be given special attention,
for it stands out as one of the most interesting of all the pioneer companies
to the far West. The reader will be interested in the organization of the
various companies and the types of people who came over the trail to help
settle these vales. They were a high class of people and knew how to adapt
themselves to the new environment and conditions. They were industrious,
God-fearing, thrifty, and resourceful. They knew how to do things and to
solve their problems, for problems they had. With crude farming imple-
ments, they had to clear the land and plow it. They had to construct
canals and water ditches leading from the mountain streams. They went to
the canyons and cut timber for cabins; they brought stone from the quarries
and made adobes for their houses and public buildings; they had to manu-
facture clothing within the homes, and many other activities kept them
busy. The Indians had to be met, and met with kindness, for Brigham
Young's policy was to feed the Indians and not to fight them. Roads had
to be made and bridges over the streams and rivers constructed. Meeting
houses and school buildings had to be built. They relied upon the Lord and
had the idea which the Apostle Eliot used to teach the Indians of New
England: "Work, with faith in Jesus Christ, will accomplish anything.''
The settlement of Utah is a story that inspires one's greatest respect and love
for the pioneers of the days before the railroad.

Jonathan Carver and the Far West

An interesting statement concerning the far West was written in 1765
by one. Jonathan Carver, who with a small party of men came into the
country of what is now the Dakotas, and, learning from the Indians some-
thing about the "Shinging Mountains" to the West (the Rocky Mountains),
wrote the following concerning them:

"This extraordinary range of mountains is calculated to be more than three
thousand miles in length, without any very considerable intervals, which I believe
surpasses anything of the kind in the other quarters of the earth. Probably in
future ages, they may be found to contain more riches in their bowels, than those
of Hindostan and Malabar, or that are produced on the golden coast of Guinea; nor
will I except the Peruvian mines. To the west of these mountains when explored
by future Columbuses or Raleighs, may be found other lakes, rivers, and countries,
full fraught with all the necessaries or luxuries of life; and where future genera-
tions may find an asylum, whether driven from their country by the ravages of
lawless tyrants, or by religious persecutions, or reluctantly leaving it to remedy the
Inconveniences arising from a superabundant increase of inhabitants; whether, I sav.

1170 IMPROVEMENT ERA

impelled by these or allured by hopes of commercial advantages, there is little
doubt but their expectations will be fully gratified in these rich and unexhausted
climes."

In the early part of the nineteenth century, there were members of
Congress who did not believe that the country beyond the Rocky Mountains
was of any worth. This feeling continued more or less down to the later
forties, when the "Mormons" settled in the Great Basin. One member of
Congress, Bates, of Missouri, said:

One would think seriously of occupying Oregon. The country wasn't worth
settling. The entire region "between the Missouri and the Pacific, save a strip of
cultural prairie not above two or three hundred miles wide — is waste and sterile, no
better than the Desert of Sahara, and quite as dangerous to cross." Part of the
country was composed of rocky ridges incapable of producing anything, and near the
coast "the soil, where there is any, is formed of rotted pine leaves, and even that is
swept away by the floods which from time to time cover the land along the river
banks. Today the extremity of drought prevails; tomorrow all except the hills are
under water." He did not believe that settlers could be induced to remain there
longer than two years; it would be impossible for them to endure the "incessant rain
of four months' duration." But even if the settlement were successful it was ridicu-
lous to imagine that the people in that far-off country could long retain any patriotic
feeling for the United States. "Does any man imagine that a brotherhood of affec-
tion, a community of interest, could bind that distant and solitary member of the
family in the far West to those held together by the firmest of political ties in the
East? The very name of the place is expressive of its poverty and sterility, for it
comes from ocegano, a word applied by the Spaniards to an herb resembling penny-
royal and growing near the coast."

To Mitchell of Tennessee the idea of settling Oregon was even more absurd.
He couldn't understand how any one would desire to "seek the inhospitable regions
of Oregon, unless, indeed, he wishes to be a savage." The Rocky Mountains
formed our natural boundary on the west, and no man, even though he had "the
most prolific mind," could ever look forward to the day when our country with
that boundary would be densely populated. "Not even within the reach of fancy
itself can the advocates of this bill point out the time when Oregon Territory will
have to be organized." If any other nation wanted it, let that nation have it. "It
is a territory we ought not to inhabit and one I hope we never shall inhabit," be-
cause it is too remote. "No sir, let those restless spirits who cannot be content to
cultivate their native soil, let such beings go to Oregon, but let them go at their own
risk."

These speeches were delivered before the Lower House of Congress on
December 29 and 30, 1828. Twenty years from that time a delegate was
sitting in the House of Representatives from the Territory of Oregon. A
little over forty years later the first transcontinental railroad was completed
connecting the Pacific coast with the Atlantic.

Assignment of Lesson

Read Chapters IX, X, XI, XII in the Founding of Utah

These chapters will tell the reader how the "Mormon" people came
to leave Nauvoo and begin their journey to the far West. The main points
to remember are:

Whitman's poem entitled The Pioneers; The Abandonment of Nauvoo;
The March Through Iowa and the Calling of the Mormon Battalion;
Winter Quarters; The Preparation to Move to the West; The First Com-
pany of Pioneers Under Brigham Young; The Journey to the Valley of
the Great Salt Lake.

PROPHECY AND HISTORY 1171

Then came the larger companies of 1847. Tell about some of them.
What did the pioneers bring with them over the plains? What kind of
people were they? What ideals did they have? For an example of how
the pioneers met their difficulties on the plains, tell the story of John R.
Young.

1. Have the members of the class obtain a story of some pioneer experiences
between the Missouri river and Salt Lake City.

2. Have pioneers come and relate their experiences to the class. In nearly
every town and city of Utah, are those who walked all the way from Council Bluffi
to Utah.

3. Give as many reasons as you can why the Latter-day Saints moved west-
ward to the Great Basin.

4. Why were they successful in their journey?

5. Tell something of the life of Brigham Young and his companions, like
Orson Pratt, Erastus Snow, John Pack, Wilford Woodruff, and others. Read about
Brigham Young in the Era for July, 1923, page 818, and preceding volumes; also
June, 1924, pp. 784-86. Give three reasons why he was a truly great man.
Larned says in his Study of Greatness in Men that, "there must be a great motive
in what a man does; a great object and the use of great powers; and a great char-
acter behind action." Read "He Believed," Young Woman's Journal, June 1924.

I
Lesson V. Read Chapters XIII. XIV, XV and XVI

|

These chapters will tell you about the hand cart parties, irrigation and

how the vales of Utah were explored and colonized. Some very beautiful

verses from the Bible will give you the spirit of the pioneers as they colonized

Utah and developed irrigation. In Isaiah 35:1, 6 are these words:

"The wilderness and solitary place shall be glad for them; and the desert
shall rejoice, and blossom as the rose." * * *

"Then shall the lame man leap as an hart, and the tongue of the dumb sing:
for in the wilderness shall waters break out, and streams in the desert."

1. Tell the story of the hand cart migration. Why was it necessary to resort
to carts in order to get the people to Utah from the Missouri River? What were
some of the hardships endured?

2. How many people approximately crossed the plains in the hand cart
companies?

3. Why were the pioneers forced to practice irrigation? Who were the first
irrigators in America?

The following outline will help you to understand the history of the
irrigation in this country:

Canals:

In ancient America, irrigation practiced in the cultivation of crops.
Most important of these in the valley of the Gila river and its tributaries
in southern Arizona. Here many miles of ditches; in some instances
extending ten miles from the stream from which the water was diverted.

Frank M. Cushing reports that the canals of the Gila Valley to-
gether with those of the Casa Grande ruins and other communities and
cities, demonstrate the fact that at one time a vast sedentary and agri-
cultural population existed. Eleven main canals have been found; 135
miles actually traced. These capable of watering 100,000 acres of land.

Individual canals went for twenty-five miles. In Salt River Valley,
200,000 to 250,000 acres capable of being irrigated.

Some of the ancient ditches, 7 feet to 9 feet wide, 4 feet wide at
bottom. At surface, 30 feet wide, both bottom and side carefully
plastered with clay to prevent seepage.

1172 IMPROVEMENT ERA

Remains of wooden head gates have been found. Great engineer-
ing skill shown in these canals.

Several of these canals have been utilized by the farmers and pio-
neers of Arizona. In one instance, a saving of from $20,000 to $25,000
to the "Mormon" pioneers. Near Mesa, a canal in an ancient volcanic
knoll for three miles. Used by the settlers. Many such ditches in the
valley of the Rio Verde.

Irrigation 1847:

The "Mormon" pioneers settled on City Creek, July 24, 1847.
The first irrigation by an advance company under Professor Orson Pratt.
First Anglo-Saxon irrigators, July 23. The beginning of a system that
has made the western fanner a competing force in the world's history.
Every one ploughing and sowing. Streams were protected and springs
developed. Canals run from the first, and the highest public utilities.
Headworks and dams constructed by co-operative labor. No money in
circulation. None needed. Lumbermen felled the trees and obtained
the lumber for flumes, gates, and bridges. Masons mixed the mortar
and prepared the rock. This method of associated industry necessary
for every colony in Utah; began by the farmers co-operating in tilling
the soil.

The village community became the unit around which were th:
farms. Laying out of Salt Lake City. Every man to be a landowner.
No man to monopolize land, and none to speculate.

Town sites always on some stream of water, for irrigation and culi-
nary purposes. It was taught that if "agriculture in arid regions was
to be successful, there must be a small farm unit; diversified production;
intensely cultivated; and faithfully fertilized." Each man in Salt Lake
an acre and *4. For garden. A simple economic system. Labor to hi
man's capital.

The first year. Spring of 1847. Corn, wheat, potatoes, melons,
pumpkins, rye, barley, oats, buckwheat. Oats 60 bu. to one planted.
Parley P. Pratt writes: "I had a good harvest of wheat and rye without
irrigation." The gulls.

The Harvest Feast of 1848. After the harvest of 1849, no one
wanted breadstuffs for six years.

1850; 11,500 inhabitants in valley. 16,000 acres under cultiva-
tion; 120,711 bu. of grain raised; 45,000 bu. potatoes.

Two stanzas from the Irrigation Ode, by Mrs. Gilbert McClurg, will
show its spirit. The first stanza is "The Desert:"

Oh! Desert Land!
The land of the smiting sun-glare, deep blue of the star-pierced night.
Of rock-piles heights and chasms, awe-fraught to the dizzying sight.
Where the shadow ever chases the light of the blinding day
With purple and pink and crimson, opalescent and far away;
The candlesticks of the cactus flame-torches here uphold!
Sunflower disks and feathery mustard spread fields of the cloth of gold.
The polished cups of amok are girded with spears of thorn —
When the desert wind arises, — and they fade as they are born!
The rainbow-colored spaces, wan and withered in a breath;
Bones of man and beast lie together, under mirage-mock of death!

Chorus :

Life of sky and sand awaking to prey when all is done:
Land of the desolate people, born of sirrocco and sun!
Oh! Desert Land!

PROPHECY AND HISTORY 1173

A subsequent stanza is "The Irrigated Region:"

Oh! Glorious land!
The land of homes for the homeless; the shepherded flocks and herds;
The land where the green-walled thickets ane choral with songs of birds;
Where, over ancient furrows, silver streamlets are re-drawn;
Where slopes, once arid, lie teeming with wealth of the vine and corn;
The land of sunny spaces, the land of leafy glades;
Of the faith that sees in the desert the promise of verdant blades,
Where fruits, purple, crimson and golden, roll forth from Plenty's horn.
Where souls of noble fealty, of diviner mood are born;
Where, on glimmering heights of future, gleam fair regenerate years,
Read in crystal chrism of water, the transparent globe of seers!

Chorus:

In the garden grows the Tree of Life where Eden's rivers run.

Land of the world-dowered people, nurtured by water and sun!
Oh! Glorious land!

Lesson VI. Read: Chapters XVII, XVIII, XIX, XX

These chapters will be of special interest to the reader, as they deal
with early day industrial life and how the towns and cities were founded.

Chapter XX tells about the organization of Utah Territory. Presi-
dent Young was insistent that the people become self-sustaining. In fact
this was absolutely necessary as they were a thousand miles from the con-
fines of civilization. At first every little home was a centre of industry, for
as you will read, nearly every article of clothing and as well as the necessities
for the house were manufactured by the family. This we call domestic
manufacturing. Later, the people would organize in groups and work
co-operatively to manufacture clothing, etc.

Discuss the following topics: Domestic manufacturing; President
Young's statement concerning home industry; cotton raising; grist and saw
mills; machinery for sugar manufacturing; the organization of the Deseret
Agricultural and Manufacturing Society; some of our early-day merchants.

1. On the Fourth of July, 1869, a procession was held in Salt Lake City
which is described on page 200. What were some of the industrial organizations
represented?

2. Give something of the story of early-day mining in southern Utah.

3. Why did President Young discourage mining in early days?

4. Do you think it was a wise decision?

5. Read in some of the magazines what the 'eminent writers have said about
Salt Lake City. (See Sccibner's Magazine for March, 19 24: Harper's Magazine,
for June, 1924.)

6. Tell the story of the settlement of Salt Lake City.

7. How was the city laid out and named?

8. What were some of the first public buildings? (The City Hall; the
Council House; the Social Hall; the Bowery and first Tabernacle.)

9. Where were these buildings? (The old city hall is still standing.)

10. President Young had in mind not only a city of homes, but he provided
for parks and play grounds. Every home was a garden, and every house wa\
surrounded with flower gardens. Sa'f Lake City has an individuality all its own.
Can you tell why?

11. Tell something about the history of other cities, like Fillmore, Ogden,
and Parowan. The old New England town government was the most democratic
that has ever been known. This same type of government was carried on in the

1174 IMPROVEMENT ERA

Utah towns. All the people took part in government and were free to express their
triews in meetings.

12. Tell briefly how Utah Territory came to be organized and named. Who
was the first Governor of Utah, and who appointed him? Why do you think the
people wanted statehood?

13. Why is a state government better than a territorial form of government?

It is interesting to note that the first law passed by the first Legislature
of Utah was for the building and maintenance of roads and bridges; the
second law brought into existence was that pertaining to the University of
Utah, the first university west of the Missouri river. Turn to page 229 and
read the Memorial to Congress asking for $25,000 for a University. From
the beginning, the people took an active interest in education, and later you
will read about the first public schools and something about our first school
laws.

Up to You

It is right to be ambitious with a worthy aim in view
With desire strong to reach it, and a perseverance true;
For without determination to reach distant heights that lift
Far above his present level, man begins to shirk and drift.

He becomes in truth a laggard on the great highway of life,
Slothful, indolent, a loafer, in this busy age of strife;
Giving nothing to his fellows, human parasite, 'tis true,
Feeding on the strength of toilers, with no special task to do.

But, like other gifts, ambition, if it onward, upward lead,
Must be noble, true and holy, free from envy, hate and greed;
For to strive for place and power, with no sense of duty then
Would ignoble prove, nor blessing, but a curse unto all men.

So to prove ambition worthy, there's a safe and final test

Of the work your hand has finished, e'er your efforts will be blessed;

Sit alone and face it squarely, does it truly satisfy?

Are you not ashamed to own it, are you tempted to deny?

Not authorities, nor critics, not religion nor the law,
Can be judge of your true efforts, or can right decisions draw
But by you, yourself, the judgment must be rendered to be true,
For no other knows the motive, that has prompted you to do.

By that judgment and no other, you will truly live and try

For ambition to be worthy, you yourself must satisfy,

So its up to you the choosing, just the height you wish to gain;

Then keep pushing on and upward, and your work will ne'er be vain.

Mesa, Arizona IDA R. ALLDREDGE

MRS. ELIZABETH CLARIDGE McCUNE

Artist, Architect, Philanthropist: born, Feb. 19, 1852, Leighton-Buzzard, England,
Bedfordshire; died Aug. 1, 1924, Salt Lake City. Utah

A TRIBUTE

By Susa Young Gates

All women love beauty. So do all men. The love of beauty
lies sleeping within the soul awaiting the call of parents, guardian,
teacher or circumstance. The power to express in material terms,
that innate human reaction to beauty and harmony is given to but
few favored mortals. Such are called artists by their admiring and
understanding fellows. The artist may handle clay, paints, words,
voice or music symbols, or brick and stone; may direct and inspire
others; may use as tools only such domestic factors as four walls,
selected furniture, and chosen view-points. If the artistic, creative
instinct is there, those who know how to see quickly, react to the
surroundings, whether they be found in palace or cottage, on public
platforms or private walls.

Given great wealth, which means unlimited opportunity for self-
expression, many beauty-lovers place their home-making resources in
the hands of paid artisans and go their way in more or less blind
acceptance of the consequences. When a brave, yet unschooled, genius

1176 IMPROVEMENT ERA

possesses the riches of opportunity, and refuses to copy or allow
others to spoil her own dreams, of words, of colors, or of marble,
bricks, woods, draperies and furniture, the result may be a work of
art, or it may only be a conglomerate assembling of inharmonious
human self-expression. At least, it will have personality gemmed
within its awkward or its lovely results to shine upon the eyes of
those who have eyes to see and hearts to understand.

A real artist was Elizabeth C. McCune. She builded upon a
heaven-kissing hill her dream of spacious rooms, shadowed vistas, and
sweeping stairs. She used as her materials satins and tooled leathers,
woods laid down in rare South American forests for long months of
seasoned worth; from Scottish, African and velvet-smoothed Italian
Carrara quarries, came marbles of rose-bloom or pearl-finished; artists
from far-off eastern cities painted in her ceiled and panelled walls
scenes from Sherwood forests and Watteau, figures frolicking in gay
abandon; priceless weaves from Persian looms lay on the floors or
hung from archways; she gave her responsive young architect a liberal
education in the three-year process. Given unlimited resources by her
princely husband, she used them to create a monument to harmony and
gracious architectural loveliness. Mirrors from Germany made special
cars a necessity even for transportation, while Italy sent three marble
statues of unusual choice. All of this became to her, like all creative
work does to those who once create, a task completed, an incident
closed. She and her loved family enjoyed the home; until change,
the marriage of her children, travel and absence of her husband on his
pressing New York business life, left her alone for long periods. Then
came removal to California.

Mrs. McCune was a philanthropist. Why should she leave such
a finished dream to be vacant and unused for long periods? In 1919,
the McCune home, as it was modestly called, was presented by its
owners to the Church. The struggling Latter-day Saints School of
Music was permitted to take over the million-dollar mansion, and
here it houses eager pupils, gifted teachers, who study harmony of
sound in an atmosphere of harmony of line and color. What a rare
tribute to creative power!

Mrs. McCune was a long-time Temple and a Genealogical So-
ciety worker; had been on the General Board Y. L. M. I. A., and
the Relief Society; she served on the State Agricultural College Board,
first as a member, then as vice-president; she has attended women's
congresses, in Washington, New York, London and Rome. Her
inspiring words have been heard not only in these centers of learning
and culture, but on the bleakest plains where pioneers made harsh
beginnings; in the lowly homes of struggling women; in the tiny
meeting houses; as well as in the big tabernacle in Salt Lake City;
in all places she has aroused in her hearers the embers of righteousness,
fanning into flame with her native eloquence and wit quick resolve
and high purpose.

A TRIBUTE 1177

Nor did her public labors rob her home, her family, or her
friends. To them all her endearing qualities gave abundant joy. With
all her wealth, possessions, and opportunities she was a Latter-day
Saint to the core. She liked plain ways, plain speech, and plain life.
She not only loved to give, to share, she also craved human compan-
ionship, human sympathy and understanding. Her inherent dignity
and social grace were consistent with her simple modes of dress and
manner. A sparkle of fun played on the surface of her natural
earnestness like phosphorescent sparkles in a great ship's path.

Her steadfast faithfulness to duty never prevented her from
enjoying life, social or official, in all its modern manifestations. Re-
fined by nature and cultured by her own training she has won her
place in public and private life through the influence of her own
poised personality. To associate with her, intimately, was a precious
privilege.

THEIR MONEY MOON
By Caroline Westover

"I can't make it any different," sighed Louise, as she laid down
her fountain pen. "The coal is necessary, and, of course, we need
flour, so I can't get any money from that section."

Louise Gregory was a little woman of the "fluffy" type, who
had kept her youthful vigor, even though she had been married ten
years. She had taught the Domestic Art courses at the Granger high
school before she was married. It was at this time she had met Walter
Gregory, who was just starting his law practice. The future seemed
bright enough at the time, but as the years had passed little Walter,
Jr., and Mary, had come to bless their home and Louise's cares and
anxieties were increased. The modest income was stretched until it
had nearly reached the breaking point. Like all happy couples there
had been air castles and dreams of the future time when they would
own their own "modern home" and maybe a "fliv," but it had
finally been a dream of just home and maybe a second-hand car, but of
late the dreams hadn't even been discussed.

On this particular day, Louise was working on her budget,
scheming and planning over every cent as every home-making wife

does.

"Yes, Mary must have new shoes, and I — no, I can wait a little
longer for my new suit. If Walter's cases would only be paying

ones."

She studied the row of figures and then got up with a look of
mingled despair and disgust on her face.

"This will never do," she scolded herself, "I waste more time on

1178 IMPROVEMENT ERA

that old budget than it deserves, and the living room needs dusting.
But all the polish is gone so it will be a dry dusting this time. I
wonder if every housewife has troubles like mine?"

While she went about her dusting, a frown grew on her face.
Her soft brown eyes were pensive in heavy thoughts, when all-of-a-
sudden she stopped. "I wonder if I could really do it? Oh, wouldn't
it be fun, and wouldn't Walt be surprised!"

Louise's face had undergone a wonderful change. With the smile
in her eyes and her chin squared with determination to accomplish
something, she looked like her old self.

"Yes, I will try it. But if I do, I must go shopping imme-
diately and get things started."

Louise hurriedly put on her little gingham street dress and started
for the down-town shopping district. At the neighbor's she asked a
young girl to run over and look after the children until she returned.

At the department store she entered and, going to the dry goods
department, she made a small purchase. Going to another store she
made another and soon she had her list of articles in her arms. Her
smile and determined attitude attracted the attention of more than
one clerk that day.

When Walter, Sr., arrived at his home that evening he greeted
his wife with the usual, "How goes it, Kitten?" But his attention
was drawn to a new trick of Walter, Jr's., and he failed to notice the
bright color in his wife's cheeks or the note of excitement in her voice.
He adored his wife and kiddies and his every effort was made for them.
So many years of medium success in his profession had helped to
dampen his youthful enthusiasm. What clients he had had was of
the middle working classes who could not afford to pay their lawyers
"handsome prices."

That evening passed as usual, the children were put to bed,
Louise sat with her basket of weekly mending, her fingers kept busy
but her eyes darted to the corner cupboard where the purchases of
the day lay concealed. Walter was studying his law books, in hopes
that some day he could use his knowledge and advance himself by
his own merits in the estimation of the public.

The next day after the morning duties were over, and the chil-
dren at play on the front porch, Louise took her packages from their
hiding place. She snipped and sewed all morning, working in fever-
ish haste. That afternoon she had as a result a neat pile of cylindrical
bundles. From each came a pleasing odor that one always associates
with dustless rooms. Louise surveyed her work with ill-concealed
pride, then slipped them all into her shopping bag. She was look-
ing forward with keen appreciation for the next day.

Tom Pierce, manager of the five-and-ten-cent notion store was
known as the "cub bear," grizzly-looking but harmless. He was a

THEIR MONEY MOON 1179

rough-spoken man, but those who knew him well enough to call
him "Tom" could see the gentle smile in his eyes that belied the
sterner expression of his mouth. He had made the reputation of being
a square man; he expected the best and gave the best always.

This particular morning he was engaged in checking up some of
his secretary's reports. They weren't satisfactory, it was apparent, as
a deep wrinkle appeared over' his eyes. The door was opened and the
office boy announced,

"Lady to see you, sir."

"I told you that I wasn't to be disturbed this morning."

"I know, sir, but she insists that her business is very important."

"O, very well," resignedly, "show her up in a hurry."

It wasn't a minute before Louise entered looking very prim and
fresh in her gingham dress.

"Please be brief, madam. I have no time to spare on unimport-
ant details," all but growled Mr. Pierce.

"Yes, sir, I will, as this is a busy season for housewives as well
as merchants," she smiled at him.

"Yes, yes, but what has that got to do with this interview?
Please proceed on your business."

"Oh, but that is the main point in my argument," she insisted.
"You see this is the spring cleaning season and I have something here
that I should like you to introduce in one of your departments and
sell for me."

She opened her bag and emptied the contents of sweet smelling
bundles on the desk in front of him.

He looked at the scattered bundles in perplexed silence. She
continued, "These are articles that housewives will use in limitless
numbers — if we show them their need for it, and the economy in
buying them. The only two things that can convince any woman
and make her a steady customer. I believe we can do all this."

A smile appeared in his eye, he was amused at her audacity in
using the term "we." He waved his hand as a signal for her to
continue.

"When a housewife starts cleaning, as a general thing she gets
so far and finds she has forgotten something. Generally it's either
varnish or polish or something suitable for some special article.
These bundles contain sanitary dust cloths, a good size with plenty of
good standard polish on each to shine a roomful of furniture, and
they can be sold cheap enough so any housewife can afford a clean
one for each room."

"But, I don't think I'll be able to handle them for you. I
wouldn't be able to sell more than fifty in a week. That wouldn't
justify the bother, there would be no profit for you or myself to
amount to much."

Louise hesitated a moment, then asked timidly,' "Have you an
advertising manager?"

118', IMPROVEMENT ERA

"Yes."

"Couldn't he do something to increase sales? Oh, please try. If
you only knew how much it means to me to make a success of this."
Louise looked at him pleadingly.

"Well, I'll see," he said not unkindly. He touched the bell but-
ton and when the office boy opened the door he said, "Tell Grayson
to come here immediately."

It wasn't many moments until young Grayson appeared.

"Now tell him what you have told me," said Mr. Pierce.

Again Louise told him her point of view concerning the little
bundles. Grayson listened attentively then slapped his knee with
enthusiasm.

"Oh, boy, but I could make a stunning adv. on that, using her
forgetful housewife idea. Why we could make a special day of it
to begin with. We could sell thousands."

Louise's face lighted up again, "In that case I would have to
work a week to get ready for the first sale." She laughed a little.
"Oh, say you will try it, Mr. Pierce."

"Sure, sure," he said, "we will give it a trial a week from
Monday. That will give you plenty of time to prepare."

Louise could only nod dumbly as she gathered up her belong-
ings. "Thank you," was all she could say as she hurriedly left.

She ordered her material, then hurried home to put it out of
sight before Walter, Sr„ came home.

The week preceding the Monday sale was a busy one for Louise.
She was so busy and so interested that her little home showed signs of
neglect which was very unusual. One evening as Walter, Sr., was
glancing through the evening paper before starting his studying, he
remarked carelessly, "Going to be another big sale at the Notion store.
Prepared Dustless Dusters for the women who forget. Keep them on
hand, it says. Huh! We sure need some around here. I could write
my name on any chair in this room right now. Better get some,
Kitten, they seem to be cheap, too."

He didn't see the startled look that came to her face, but it
changed into a queer little smile and she said nothing.

Finally the big day came. Louise had gone to town on Satur-
day to make arrangements to have her week's work taken down. On
all sides signs met her eyes. "The Wonderful Dustless Dusters."
"You can't afford to waste time; buy Dustless Dusters." "Keep the
family happy with Dustless Dusters." As she hurried along she filled
with excitement.

"If they would only sell as Grayson suggested I wouldn't need
to worry so much over that old budget."

Monday evening when Walter, Sr., came home there was some-
thing unusual in the bright smile on his face. He kissed his wife in
the old happy way as he explained his joyousness.

THEIR MONEY MOON 1181

"My big case has come at last, Kitten, and the future starts to
look brighter."

"What do you mean?" asked Louise cautiously.

"You know the big sale that came off today. It was some sale,
I'll say. The walks were lined with women waiting for a turn at
those Dustless Dusters. The little boy of A. T. Welton's was run-
ning across the street when a car knocked him down. I happened to
be passing and stopped to see the cause of the excitement. The boy
was quite seriously hurt, but the driver didn't stop the car. Of
course, there will be a case, maylbe a big one and as luck would have
it, I was there and Mrs. W. made an appointment for me to see her
husband about the case. I went to his office and he turned it over
to me."

"Who knows but what it may be the means of your getting
some of the bigger cases here, or may even lead to a permanent po-
sition as district attorney. Mr. Welton is such an influential man,"
Louise responded heartily.

"And all on account of those Dustless Dusters. I'll warrant
Tom Pierce took in a goodly sum of money today. It has been the
cause of our good fortune, too. Why, what's wrong. now, Louise?"

Louise had sat down and was laughing hysterically. A knock
sounded at the door and Mr. Thomas Pierce entered. When he saw
Walt he stretched out his hand.

"Mr. Gregory, I wish to congratulate you on having one of the
cleverest, pluckiest little women for a wife that I have ever met. I
have brought her a check for one hundred dollars for the Dustless
Dusters we sold for her, and I want her to sign a contract to make
more and for us exclusively. If you have any more such inspirations
come to me and I will give you my support."

He handed Louise the check and with a friendly "good day"
was gone leaving Walter stunned with surprise. Taking his wife
again into his arms, he said, "I didn't know I had such a clever little
wife. From all indications it appears that our Money Moon has
started to shine at last, dear, and our dreams may come true yet."

"Yes Walter, but it has been the spirit of unselfish love and
work that has caused it to shine."
Provo, Utah

Index for Volume 27

For those of our subscribers who desire to bind the Improvement
Era, Volume 27, closing with this number, we have prepared an
elaborate index which will be sent free upon application to all who
apply. Send a postal card giving your name and address.

Editors (Table

The Right Attitude

The value of the gospel lies in its giving us the right attitude
towards life. It affords us a broad vision and unfolds the future.
It places what we ordinarily consider big, everyday problems in their
relative position in the scheme of things, and gives us a clear view
of greater ones. Apparently big problems thus become smaller and of
less value than the really greatest problem — the salvation of our souls.

Some of us are inclined to regard what we do in the work of the
world as of more importance than our own souls. We often put aside
the great purposes to obtain possession of the small objects of life.
We miss the right attitude. Eternal life is the greatest gift of God
to man. But instead of living so that we may gain eternal life, often
in the hurly-burly of the daily grind, we cease thinking about our own
immortality and look to the temporal works of our own little day as
of greater consequence than our own souls. We argue that to make
this end or that end, the immediate results of our daily tasks are first
and foremost, and frequently these prevent us from living so that we
may gain the big reward of temporal existence — eternal life.

What is eternal life? The Lord Jesus answered the question:
"And this is life eternal, that they might know thee the only true God
and Jesus Christ whom thou hast sent." It behooves us to think
a little more seriously upon this declaration of the Christ when we
are engaged in our arduous daily tasks. For the thought will lighten
their humdrum and give rest to those who labor and are heavy laden.

How shall we know God? Again the Scriptures are plain:
Ask to know him. That is very simple and as little as one can do.
The young people of the Church have pointed out the way in
the slogan: "We stand for divine guidance through individual and
family prayer." One must have faith in God, however, to ask. Jesus
declared: "All things whatsoever ye shall ask in prayer, believing, ye
shall receive." Let us go, therefore, to God in the name of Jesus
Christ, believing that he is, and that he is a rewarder of those who
diligently seek him, and if we do this the promise is: "Whatsoever
things ye desire, ye shall have them." That is a direct and emphatic
promise; let us have faith to try.

If we ask in faith to know God he will surely ere long manifest
himself unto us. Once having learned to know him, we will de-
light in keeping his commandments and doing his will. We are then
engaged in the works of righteousness. This will bring peace to us
in this world and eternal life in the world to come. It will place the

EDITORS' TABLE 1183

mind in the right attitude and cause the person to look with greater
interest, and to place more importance, upon the essentials that lead
to immortality and the salvation of his soul than upon the petty
temporalities of daily toil in which he reaches out only for the speedily
passing things of the world: "Let us, therefore, come boldly unto
the throne of grace, that we may obtain mercy, and find grace to
help at the time of need." — A.

A Praiseworthy Achievement

The slogan, "We stand for a sacred Sabbath and a weekly half
holiday," was adopted by the M. I. A. ten years ago, and all the
organizations and communities who have practiced it have obtained
splendid results and benefits therefrom.

A striking illustration comes from Brigham City, in a report
of the recent victory of the Brigham City baseball team, who won
the first place in the Intermountain Baseball Tournament held at
Ogden,, Utah, August 27 to September 2.

At this tournament there were fourteen teams entered, teams
which were among the best in Utah, Idaho, Wyoming and California.
The Brigham City team, made up of local boys, met and defeated
the Evanston team on the first day with a score of 7-6. In the second
round they defeated the Malad team, 8-3. The third game was played
with the Tremonton team, and the Brigham boys won with a score
of 8-0.

The Sacramento team was picked at the start to win the tourna-
ment, but the "Brigham Peaches" delivered the goods 4-1. This
Brigham team is made up of the following: C. C. Watkins, catcher
and manager; Lloyd Keller, Jess Keller, D. K. Murphy, Dewey Soren-
son, pitchers: Ott Williams, F. B.; A. H. Archibald, S. B.; Earl Facer,
S. S.; Howard Eliason, T. B.; Hal Egbert, Norm Watkins, J. Varney
and Karl Ward, outfielders.

These boys, we are told, through consistent work and a fine
pitching staff, had no trouble after the first game in taking first place,
winning a prize of $750, a silver cup, and a gold baseball for each
player. The success of the "Brigham Peaches" speaks well for a
local team that has played all summer together without a salary and
with poor support from the public.

We are informed, furthermore, that Brigham City has heretofore
paid as high as $3,000 per month for imported players and in some
cases men without much character. This summer the above named
boys, born and reared of goodly parents in that part of the state, have
demonstrated that they can do things, and have besides provided a
better environment for the national game. At the same time they
have kept Brigham City free from Sunday ball playing. That is a

1184 IMPROVEMENT ERA

splendid recommend and a wonderful performance which the boys
in other towns of Utah and the surrounding states may well pattern
after. Why not, as they have done, make good with the M. I. A. slogan:
"We stand for a sacred Sabbath and a weekly half holiday," and thus
support the national game and our local talent? The praiseworthy
achievement of the Brigham City boys is a guarantee that it can be
done, and well done. — A.

Love The Remedy

Look at the glory of a rose-pink sunrise; listen to the little birds
waking and calling to their mates; watch the leaves moving and
flashing their dew diamonds; notice the misty gray cloud shadows
tempering the glare of the mid-day sun. Any of the thousand magic
performances of Nature will banish the bad taste from your brain
with only the slightest effort on your part. When once your brain
is swept clean, it lies wholly within yourself to keep it clean.

When one loves, one works. When one works, one is happy.
When one is happy, one has charity. When one has love and hap-
piness and charity, there are no empty rooms in the brain for the
storage of a bad taste. — D. C. Retsloff, San Diego, Calif.

Day and Night

Friends are the sunlight of your earth.

They bless your harvest wheat,
Your marygolds and hollyhocks

And things that people eat;

Make jewels flash, light dusty roads,
Show cobwebs, gates, and bars;

While solitude hides all these things
And shows you just the stars.

Anna Musser.

Reverie

Alone with my dreams in the afterglow

Of a golden sunset by the sea;
And the evening wind that whispers low

Sweetens the song of my memory.

A home in the hills, where the fragrant pines
Soothe the dying day with their lullaby,

A radiant youth whose heart divines
The love of a maid in her downcast eye.

A lover's kiss and a plighted vow,

With a star for a witness overhead —
Ah, sad is the song of the sea wind now,

For I dream alone of a dream that's dead.
Price, Utah. LEO W. ALLEN.

cJHutual Work

First Ward Brigham Achieves Honor

The First ward of Brigham City remitted for thirty-one annual sub-
scribers for the Improvement Era for Volume 28, the remittance and list
of subscribers arriving at the office on September 15. The First ward
Y. M. M. I. A. of Brigham City, Utah, with a population of 608, thus
becomes the first ward in the Church to make payment in advance for
the required number of subscriptions. There is a prospect of several more
subscriptions to be obtained for this year. We congratulated the officers
of the Y. M. M. I. A. upon this achievement, and trust that there will be
many wards in the Church that will promptly follow their example. Thank
you. Their action is highly appreciated by the General Board and by
the editors and management of the Improvement Era.

The Scouts and the Church

It is designed that every scout in a Church troop shall regard his scout
program as a service and privilege coming to him from his Church, as well
as through it, — a service for which he owes a debt of loyalty to the Church.

The scout program is not without the religious element. It stresses
the importance of religion, and it will insist that every scout shall have his
religious life cared for. There is only one way to do this, in a movement
which embraces all religions, — that is to place the responsibility on each
religious group to care for the religious education of its own boy scouts.

The failure of Church troops to function to the satisfaction of Church
leaders may be traced to very definite causes:

1 . Failure to give careful attention to selection of scout leaders.

2. Scoutmasters who have no relation to the inside Church program

3. Inactive troop committee who permit the scoutmaster to carry on
as he pleases, even though in conflict with the Church program of religious
education.

4. Starting off with a large group of boys which no one could con-
trol. The undisciplined group soon degenerates into a worse group and
breaks up the furnishings. (Caution — begin with eight to ten boys, train
thoroughly, expand slowly.)

5. Appropriating the troop meeting room for other purposes.

6. Neglect of the out-door program.

7. Failure to tie up the troop "good turn" to the Church program
of service in the community.

Why Honor Father and Mother?

The Granite stake M. I. A. convention, evening session, was held in
the Richards ward meetinghouse on Sunday, August 31, 1924. In pre-
senting the slogan, Elder George H. Budd gave ten reasons why Latter-day
Saints should honor their fathers and mothers. After having repeated the
slogan: "We stand for the commandment: Honor thy father and thy
mother," he read the ten reasons as follows:

First, Because I am indebted to them for life with its great possibilities.

Second, Because in consequence of their sacrifices and sufferings, opportunity
for expansion in mortality has come to me.

Third. Because, by and through their loving kindness, all mortal joy has been
increased and all mortal suffering has been relieved.

1186 IMPROVEMENT ERA

Four. Because father and mother stand as the connecting link between the
mortal and spiritual of me.

Fifth. Because their love lives when all else dies and I am left alone, except
for the undying love of father and mother.

Sixth. Because without them mortality would not have been, and eternity with
all its glory would have been denied me.

Seventh. Because the purity of their lives gave me a sound body and pure
blood, in consequence of which I have escaped many of the ills common to humanity.

Eighth. Because the faith they have had in God has inspired in me a desire
to know God.

Ninth. Because their devotion to principle and truth has awakened in my soul
a determination to stand by and live for that which is true and if necessary to die
for principle.

Tenth. Because through their obedience to the gospel I have been born heir
to the Priesthood, with all its powers and privileges, the greatest blessing that could
come to me in life.

"Shinny, "The Favorite Sport of Uintah Indian

Women

(See Frontispiece for Illustration)

"Squaw Shinny" it's called by some of the whites, to distinguish this
out-door pastime of Indian women. But it is just the old game of "shinny,"
familiar to all who ever swung a crooked stick at a ball or a tomato can.

At Ft. Duchesne, during the recent Industrial Convention, a game of
"Squaw Shinny" attracted a great deal of attention and for an hour furnished
a crowd of more than two thousand whites with rare entertainment, not
to say amusement.

Without removing even their shawls, these women entered into the
spirit of the game with a vim suggesting that they not only know the game
but get a real "kick" out of playing it.

It was a surprise to many spectators to see with what agility the
players moved about the field, running and swinging their shinny sticks with
startling accuracy.

There was some talking, too, but of course what was said remains a
secret to most spectators. Perhaps, the "squaws" were calling signals!

As for smiles, there were plenty of them, showing that Indians are not
always the staid, emotionless folk they are ordinarily believed to be. —
P. V. Cordon.

The M. I. A. Band and Orchestra

The Y. M. M. I. A. of Granite stake, prior to the recent division of
the stake, at the May officers meeting, decided to organize a band and
orchestra, so the organization embraces both Grant and Granite stake and
there are some members who live in Liberty stake. It was decided not to
have boundary lines, but to take in any and all boys who applied for
membership regardless of the ward or stake to which they belonged and non-
members of the Church were welcomed into the organization. The band
started with 67 members, and has grown now to 265 members, including
band and orchestra, and many new members are coming in at the present time.
George H. Budd was chosen president, Arnold Bergener band master, and
Walter Burgener, orchestra leader.

In June the membership grew to 150 and reached its present number
early in July. A few of the members had previous musical instruction, but
most of them were raw recruits, and the progress they have made is little
short of marvelous. At Granite stake annual excursion to Lagoon the

o n

a o

1188 IMPROVEMENT ERA

band made its first public appearance and were received with much enthusiasm.
The Bamberger Railroad Company and the Lagoon resort people furnished
transportation, and the M. I. A. gave the members a spread that made their
hearts rejoice.

The band has also given two open-air concerts at Sugar House Park
where hundreds of people gathered and cheered.

At the State Capitol on Sunday, August 10, an open air concert was
given and the grounds were filled with people and many expressed them-
selves as surprised that an organization so recently brought into existence,
and especially made up of children of such tender years, and without previous
training, could produce music so acceptable.

A number of state officials, stake and General M. I. A. Board members
who have gone out of their way to attend some of these concerts on practice
nights have gone on record as boosters for this enterprise and have ex-
pressed themselves as convinced that it is one of the greatest movements yet
started among boys and girls of the M. I. A.

The organization is to be permanent, it has definite aims, has been
enthusiastically received by the bishops of wards where headquarters for
the several divisions have been established and much good is expected to
result both to the wards and the stakes.

Fathers and Sons Take Outing

On August 5, a company of about sixty, consisting principally of
boys between the ages of seven and fifteen, started from Blanding, on horses
and in wagons for the Blue Mountain on a "Fathers and Sons' Outing."
Ward president of the Y. M. M. I. A., George Hurst, had the business in
charge, and was ably assisted by Scout Master Philip Hurst. Various com-
panies started at different hours of the forenoon and climbed by four routes
to the mountain, assembling at Jackson's Camp at four in the afternoon. The
camping place was still three or four miles away on a summit of the moun-
tain, and to be reached by hard climbing. The pack outfits stood ready to
go, but the four-horse loads of three wagons had to be lashed on the backs
of the work horses, and a man or boy had to ride on top of each pack
supporting a grub-box in front of him. Following the trails made by the
Forest Service, they climbed to the sharp backbone between the Johnson
creek and the Indian creek water sheds, and headed westward, with dark
depth of forest on the steep slopes down from them to the north, and waving
grass on the steep slopes to the south.

They stopped at Ducket's mine, on the edge of a great grove of spruce
trees, hobbling the horses in tall grass near by. Away below in the prairie
to the south, they could distinguish the town of Blanding, surrounded by its
checker-board of fields. From their camp-fires they discovered what ap-
peared to be a constellation of stars below the sky-line, but it was the street-
lights of the home town. On the 6th they hiked to the high peaks on the
west end of the mountain, getting a wonderful view of the naked regions
along the course of the Colorado river, and looking over hazy stretches of
territory in Utah, Arizona, New Mexico and Colorado. Below them on the
west yawned Canyon Twerto, from which bears come up every summer
hunting ripe berries, but also working destruction among herds of sheep,
and inspiring terror in the hearts of the Mexican herders who make their
camps on the distant peaks and in places of safety far from where they tend
their flocks in the daylight. Roy Mussleman caught three of these creatures,
in 1923, but his wolf traps could not hold them, and they are still at large.
Returning from the hike early in the afternoon, old and young joined in
different games till after supper, when they collected around one big fire
and Richard W. McAllister led in special songs, and Stake President Wayne

MUTUAL WORK

1189

H. Redd, and one of his counselors, told the boys stories about early days
in San Juan.

After breakfast on the morning of the 7th all hands returned to Jack-
son's Camp where by special arrangement they went through the stamp mill
while it was running, and then up to watch the miners work in the gold
mines in the mountain side above it. After dinner they headed down the
country for Blanding, and their enthusiastic yells in the streets announced
their arrival in the early evening. The fathers, too, were enthusiastic, and
fully convinced that men who send their sons on an outing instead of going
with them, are making a mistake, and missing a great opportunity. — Albert
R. Lyman, Blanding, Utah.

A Fourteen Mile Hike to the Grandaddy Lakes

It is only a few years since we first heard about the Grandaddy lakes,
in the Uintah mountains. We had heard that parties made pack train trips
there every summer, but could get no detailed information from anyone we
knew. Late one afternoon in June, my father, brother and myself, started

First View of Grandaddy Lake Basin

for as near as we could get to the head of the Provo River, with our
Ford bug, a region close to the Grandaddy lakes. Above Woodland we came
to Pine Valley. Here we left the river and followed a good road up South
Fork and towards the east.

From a sheepherder we learned that this road led up over the divide
and down Wolf Creek canyon. White patches of snow could be faintly
seen under the black forest on the hill-sides. We traveled several miles
before we could find, in the dark, a level place large enough for our beds and
a fire. While eating supper we received our first information about the
lakes. Two men with a lantern from a nearby sawmill, came over for a
visit. They told us how to reach Savage's ranch, the starting place for the
pack trains. They concluded the distance was a "darned long" seven miles.
We meant to hike those seven miles on the morrow, to see those beauti-
ful lakes, two miles in height.

Arriving at Savage's ranch about eight a. m., we soon found it was
to be harder than the fourteen mile hike we had made as boy scouts. By

i

'- - -

P3gp

We Saw the First Lily Pads on this Lake

nine o'clock we were ready to start. We left the heavy view camera and
took the little No. 1, special, instead. One carried the camera, the other
the vasculum containing the luncheon, to be used in return to
carry botanical specimens. We were indeed traveling light. Mr.
Savage was still skeptical about our making it after starting so late, but we
were fairly sure. Scarcely had we left camp when a large ruffed grouse
rushed off the trail into the brush but immediately came back feigning broken
wings, legs, etc. We could hear her brood scurrying off in the opposite
direction to which she was trying to lead us. A little farther up on the
dusty trail were the footprints of a half grown bear. Spruce, here, began re-
placing the aspen and Cottonwood as we mounted higher, another splendid
example of the short distances you have to travel upward in the mountains
to pass through several life zones.

About half way up we came to the first bridge that crosses the creek.
It was such a pretty spot that I stopped to get a photograph, climbing over
logs and large bare stretches of solid rock under tall slender spruce, we came
to two small lakes. Here we could see the rim of the basin. Then it was a
dash to see who would get the first view. And I shall never forget
the thrill I received at the first sight of those bright, blue lakes set
amidst the dark forest of Englemann Spruce. We were at an altitude of
considerably over ten thousand feet, which made us short winded, but we were
soon ready to make the descent into the basin.

Establishing ourselves on some rocks at the edge of the largest lake,
we disposed of our lunch. After an hour of resting and fighting mosquitos
we were ready to explore for pictures, flowers and adventure. We next
visited the lake that the forest serivce has named Island Lake. Here Lynn
obtained two good photographs of the lake island, and several peaks in the
distance. We had heard that there were water lilies in the basin and we were
looking for them. As they req ire quiet and shallow water we looked
for the smaller lakes. A few hundred yards from the first lake visited, we
found another shallow lake, in the center of a very wide margin of thick
springy moss. We had found, probably, the only place in our state where
the lilies grow. While digging a few of the lily roots we scared out hun-
dreds of salamanders along the shore. Some of them we could see with their
heads shoved into the mud, thinking, if salamanders think, that they were

MUTUAL WORK 1191

hidden from view. All we had to do was carefully reach down and grasp
them firmly about the body and throw them out on the bank.

Returning to the trail we finished gathering our flower specimens.
The basin is in such a high-life zone that the variety of plant life is limited.
The Engelmann Spruce is the only tree or shrub that we found. By far
the most common flower was the Dogtooth Violet (Erythronium pacvi-
florum) and the Marsh Marygold (Caltha rotundifolia) . There were many
that have no common names and some that are not found in the Wasatch
mountains.

On the way back to camp we continued to gather flowers and look
at trees. It was still early when we reached the ranch. We had made the
fourteen mile hike in eight hours and had spent three hours exploring the
lakes. Father was satisfied and Mr. Savage admitted that it was as good
as his horses do. That night, after two hours of fishing, we pulled up the
blankets over our tired limbs, satisfied with our accomplishment of the
day. — Homer Wakefield, Asst. Scoutmaster, Troop 6, Provo, Utah.

Parowan Stake Fathers and Sons' Outing —
A Glorious Success

One hundred twenty-five fathers and sons left Cedar City for the Duck
Creek camping ground, Monday morning, July 14, to enjoy the most suc-
cessful outing ever held in Parowan stake, under the direction of the Y. M. M.
I. A. When all the cars were parked it gave the appearance of a small city.
Many hikes were taken and numerous points visited, namely, the Ice Cave,
Strawberry Point, Duck Creek, Cedar Breaks, and Navajo Lake. Baseball
games furnished much entertainment for the fathers and sons. How-
ever, the sons were worsted by the fathers. Each evening a campfire pro-
gram was enjoyed, with singing, speeches, and games. Among them were
"Personal experiences with the bear" by Alex G. Matheson; quartette sing-
ing under direction of Bishop Elias M. Corry and talks by Leonard Sargent
on "Beauties of Utah" and "See Utah first."

The Panguitch stake people joined them the last evening — 148 strong
— and furnished part of the program. The numbers given will long remain in
the memories of those present. The next day two very exciting baseball
games were played, one between the fathers of Panguitch and Cedar, in which
Cedar won, 17-16. The other between the scouts of these two places, the
score being tied, 25-25.

Everyone enjoyed himself to the utmost, and many fathers formed a
companionship with their boys that is not so prevalent in home life. Under
the supervision of Mr. Oliver Jensen, the camp director, Supervisor Mace,
and the scoutmasters, the camp was well disciplined, and good sportsman-
ship prevailed throughout. At sunrise each morning an impressive flag cere-
mony was held. Ideas for next year's outing are already being worked out,
and it is thought to have Kanab, St. George, Panguitch, and Parowan stakes
join in one big outing. Everyone present at this outing is determined not
to miss it next year. — Condensed from report of /. E. Riddle, Cedar City,
Utah.

Boise Stake Outing

At Lake Lowell, on July 16-19, the Boise stake fathers and sons heid
their annual outing which was pronounced "the best yet." We quote from
the M. I. A. Bulletin, published by the Boise Mutuals: "Two whole days,
with the preceding evening and following morning thrown in for good
measure, were consumed in fun-making between father and son." A hotly
contested baseball game between fathers and sons was played in the morning
of the first day in which the former won, 12-11. The afternoon was spent
in swimming, fishing, boxing, horseshoe pitching and group games. "At

Placing food in the Haangi — Fathers and Sons', Boise

6 o'clock came the 'haangi.' Shortly after three o'clock some 45 chickens,
34 dozen ears of corn and 70 pounds of potatoes, were placed in a rock-
lined hole (the rocks previously heated) covered with clean white cloths,
then burlap, and then buried under about six inches of dirt. When opened
they were done to a turn. Such tender chickens were never produced before!
And only once since — the day following. This event was highly appreciated,
and when 'Chef Bates had instructed and led a number of boys in the
Maori 'bring on the victims'-harangue and dance — 'haka' the appetites were
keen."

Then after appropriate flag ceremony the evening program commenced
which consisted of songs, stories, instrumental numbers and stunts. The sec-
ond day's program was practically similar to the first.

Frank Praetor directed the activities and sports; Chas. Gambling and
Chas. Borup, the evening programs; while Fred Dalton and O. M. Bates,
with Frank Kloepfer's culinary artistry, provided for the inner man.

M. I. A. Conferences in the California Mission

A series of eight conferences have been completed in the California
mission. One session of each of these conferences was conducted by either
Superintendent Joseph G. Jeppson, of the California Mission Y. M. M. I. A.,
or President Lydia A Ekins of the California Mission Y. L. M. I. A. Ses-
sions were held as follows: Arizona, April 27, San Bernardino, on May
17 Sacramento, May 24, Nevada, May 31, San Diego, June 21, Long
Beach, July 12. In each case the program was outlined from the office in
Los Angeles and prepared by the M. I. A. organizations represented at these
meetings. The program consisted generally of reports of each organization,
musical numbers furnished by the M. I. A., and talks on M. I. A. work
from the local workers and also the visiting mission M. I. A. officers. At
each conference, auxiliary officers and teachers' meetings were held by the
mission auxiliary leaders, and instructions were given for the next six months'
work, at the end of which the visits will be repeated.

About twenty-eight organizations of the M. I. A. were reached in these
meetings through their representatives, and most of them received a visit at
which an officers and teachers' meeting was held during the week prior or
succeeding these conference sessions.

Each M. I. A. worked hard to prepare for these meetings. We feel
that with these opportunities for instruction and effort put forth by each
organization there will be a new interest and enthusiasm displayed during
the next M. I. A. year, in this mission — Superintendent Joseph G. Jeppson.

Mrs. Ferguson for governor is the choice of the Democrats of Texas.
Her nomination is a great victory for the anti-klan element.

War was declared, Sept. 7, by General Chang Tso-Lin, of Manchuria,
aginst the Pekin government and Gen. Wu-Pei-Fu, the military director of
the province of Chi Li. It is feared that the conflict will be long and
sanguinary.

Lightning flashes on Mars, or what was thought to be such flashes,
were observed at the observatory on the Jungfrau in Switzerland, Aug. 24.
Previous observations concerning the existence of water and atmosphere were
also confirmed.

Five liners arrived in New York, all battered in a hurricane which
swept the Atlantic coast on Aug. 26. The Arabic had more than 50 persons
injured. Captain J. Madsen, of the Danish steamer Nordfarer, was reported
as lost, having been washed overboard from the bridge.

The United States is invited to participate in the disarmament de-
liberations of the League of Nations commission which is to be appointed
by the League Assembly. The invitation is the logical outcome of the
American participation in the preliminary study of the League of a conven-
tion for the control of traffic in arms. The invitation was declined.

The U. S. round-the-world fliers arrived in Washington, D. C, Sept.
10, after a flight of 220 miles, from New York. President Coolidge greeted
them. He saw in their journey "a new record of achievement in the domain
of aviation," and he recognized that it was their skill, perseverance, and
courage that brought the great honor to this country.

Mobilization day was observed in Salt Lake City and all over Utah, as
in all the states, by an evening parade and display of military insignia, and by
speeches. Thousands lined the streets, watching the various groups pass by.
Very little enthusiasm was evident among the spectators, but the ocassion dem-
onstrated that Utah is always ready at the call of the government.

Locatelli, the Italian aviator, was rescued, Aug. 24, by the U. S.
crusier Richmond in the Atlantic, after having been tossed about for eighty-
two hours. Locatelli, with three companions, left Reykjavik in company
with the American round-the-world fliers, to accompany them to Green-
land, but owing to engine trouble he was compelled to light on the water.
The Italian government promptly expressed its gratitude to the U. S. gov-
ernment for the search instituted for the missing men and the rescue.

Hebrew has now been made one of three official languages in Palestine,
the other two being English and Arabic. The Palestine Weekly of Aug. 1
says 95 percent of the 120,000 Jews in the country now speak Hebrew in
social, commercial and official intercourse, and a daily is printed in that
ancient, venerable language in Jerusalem and has a circulation of between
six and seven thousand. Hebrew has for two thousand years been a "dead"
language. Its resurrection is but one indication of the dawning of the day
of the resurrection of the Jewish nation.

Warships were being hurried to Shanghai, on account of the civil war
in China, and the United States, Great Britain, France and Japan on Sept.
3, advised the foreign office of the Chinese government that no naval battle
must be fought in the Shanghai harbor. At the same time the diplomats

1194 IMPROVEMENT ERA

assured China, that their governments were not interfering in the affairs
of that country. In the first battle between the two provinces Kiangsu
and Chekiang, which was fought Sept. 3, 500 were reported killed and over
1,000 wounded.

Dr. Hubert Samuel Pyne passed away at Provo, Aug. 15. after a
brief illness caused by pneumonia. He was born in Dereham, Norfolk,
England, February -12, 1862. In 1873 the family came to Utah, set-
tling in Provo. After having engaged in the drug business for nine years
he entered the George Washington university, Washington, D. C, from
which institution he was graduated in 1908 with an M. D. degree. In
church affairs Dr. Pyne was active, and at the time of his death was a
member of the bishopric of the Provo Fourth ward.

Mrs. Anna Helena Anderson, at 262 South Second East Street, Salt
Lake City, celebrated her 100th birthday, Sept. 8. She had many callers
who congratulated her. Among these were Bishop Heber K. Aldous and his
counselor, Elder Jack, and Mrs. Beatty of the 12-13 Ward Relief Society.
Some of her young Swedish friends serenaded her in the evening. Mrs.
Anderson was born in Jonkoping, Sweden, Sept. 8, 1824, and was baptized
there, May 16, 1865. For some years she livel in Gothenburg, where
she was especially interested in Relief Society work. She came to Utah
in 1886.

The Fifth Assembly of the League of Nations opened at Geneva Sept.
1 . The vast interest in the gathering was evidenced by the messages that
were brought by delegates from all parts of the world, including the United
States. From every nation came demand that something be done to secure
peace. Former president Motta of Switzerland was elected president.
In his speech of acceptance he said the peace of the world hinges on
compulsory arbitration. The prime minister of Great Britain, Mr. Mac-
Donald, and the French premier, M. Heriot, arrived at Geneva, Sept. 3,
where they were greeted with great enthusiasm. Their attendance is giving
immense strength to the League.

The town of Bingham, Utah's famous minig camp, was threatened
with destruction by fire, Aug. 17. Six families were made homeless and
twelve places of business were destroyed before the fire was controlled. The
damage was estimated at $100,000. Two volunteer firemen were killed
and one seriously injured by a falling wall. The killed are: Tommy
Price and Harold Anderson, employes of the copper company. The fire
originated at about 1 :45 a. m. in the lower part of the business district,
breaking out in the basement of the Bougard butcher shop, where a large
electric ammonia refrigerating plant was in operation. A defective fuse is
thought to have been the direct cause.

Alfred Best died, Sept. 8, at his home in Salt Lake City, after an illness
of only six days. He was a well known tenor soloist, and a teacher of
music, of more than average talent. Mr. Best was a native of Salt Lake,
born February 12, 1877, the son of Alfred and Eliza (Conk) Best. His
early education was received in the Salt Lake schools, and while yet a
youth he went to New York City and studied voice under Frank G. Dossert.
A few years later he went to Germany, taking work under George Ferguson
and Carl Mueller, his vocal talents being recognized to such a degree that
Mueller, who was director of the Wagnerian festivities at Baireuth, engaged
him before the American tenor entered upon a concert tour of Europe. Mr.
Best is survived by his widow, Mrs. Emma Dean Best, and three children.

Dr. Ernest Van Cott, dropped dead of heart failure Aug. 27 in Wells-
ville canyon, about fifteen miles from Logan. Dr. Van Vott and his wife
were returning by automobile from a fortnight's tour of Yellowstone na-

PASSING EVENTS 1195

tional park, traveling by way of the Jackson Hole country. The party
had been driving through Wellsville canyon for some time when Dr. Van
Cott stepped out of the machine to get some water for the radiator, and
sank to the ground and expired instantly. Dr. Van Cott, who was a well
known Salt Lake physician, was born in Salt Lake December 18, 1875,
receiving his early education in the public schols of this city. He was
graduated from the University of Utah in 1897, and received his M. D.
degree from Rush medical college, Chicago, in 1903, after which he came
to Salt Lake, where he has since practiced medicine and surgery. Besides
his widow, Mrs. May Siddoway Van Cott, he is survived by three children:
Llewellyn, Eleanor and Ernest Van Cott, Jr., and by several brothers and
sisters.

President Anthony W. Ivins returned, Aug. 16, from the Hawaiian
Islands, where he has inspected the sugar plantation and visited the various
branches of the Church. The plantation produced during 1923 15 75 tons
of cane sugar, bringing gross receipts of approximately $250,000. The
cane is sent to a commercial plant in Hawaii, where it is converted into
the crude product, thence shipped to California, where it is refined. The in-
dustry is fairly profitable, according to President Ivins, and is operated by
the Church largely to give employment to natives who are members of
the Church. About 200 are employed on the plantation, which produces
pineapple as well as sugar. He reports that there is a general feeling of
prosperity and contentment among natives in the islands. He also visited
the branches of the Church in the islands. With him were Mrs. Ivins, Elder
Richard R. Lyman and Mrs. Lyman, Miss Fulvia Ivins and Miss Williams.

The German Reichstag accepted the Dawes reparations plan, Aug. 29,
after a stormy debate. France, having previously accepted it, it only re-
mained to construct the necessary machinery for carrying it out. Among
the concessions made to the nationalists in return for their forty-eight votes
in favor of adoption of the reparation agreement was a promise by Chan-
cellor Marx and Foreign Minister Stresemann that the present German
government would make formal disavowal of the German admission of war
guilt incorporated in the Versailles treaty. Immediately after the vote was
recorded, the chancellor, on behalf of the government, authorized the publi-
cation declaring Germany did not accept the war guilt declaration and de-
manding that the odium of war guilt be lifted from the German people.
Germany, on Sept. 2, paid the first installment on reparations under the
Dawes plan, by depositing 20,000,000 gold marks in the Reichsbank on the
account of the general reparations agent, Mr. Young.

Mrs. Harriet Pamelea Partridge Kimball, wife of Albert H. Kimball,
died at the family residence, 50 Gordon avenue, Sept. 7, after an illness
of one year. She was born at Salt Lake November 14, 1858, and was a
daughter of the late Edward Partridge and Sarah L. Clayton. She was
married to Albert H. Kimball at Salt Lake, May 15, 1876. Mrs. Kimball
had always been active in political and L. D. S. Church work, having been
associated as an officer and member of the Relief Society of the Eighteenth
ward for many years. At the time of her death she was president of the
Woodrow Wilson club and had served in that capacity for four years. She
was at one time assistant historian of the Society of the Daughters of the
Utah Pioneers, of which organization she was always an active member.
Mrs. Kimball was the oldest grandchild of the late William Clayton, who
wrote the famous hymn, "Come, Come Ye Saints," and one of her sons,
Edward P. Kimball, is organist of the Salt Lake tabernacle. Mrs. Kimball
was the mother of eight children, six of whom survive her.

The grand stand on the Fair grounds was destroyed by fire, Aug. 29,
while a Rodeo performance was given. Of the 10,000 spectators present
a few were burned and bruised and bad to be taken to the hospital, but

1196 IMPROVEMENT ERA

the great majority of the crowd escaped in the panic. The stand was
completely destroyed in about ten minutes, and a number of automobiles
were damaged. The total loss was estimated at $50,000. The origin
of the fire was traced to a cigaret smoker, who threw the burning remnant
between seats. A fireman went for a bucket of water as soon as the first
sign of smoke appeared. In the meantime somebody cut the burning area
out with a pocket knife. The ashes fell on the roof of a rabbit pen
below. The fireman returned and poured water on the place where the
ashes and cinders had fallen, and it was thought all danger was over. But an
hour and a half afterwards, flames burst out in this section of the stand. In
all probability the cigaret stump had not been found, or not been rendered
harmless.

Andrew Kimball passed away at the home of his father-in-law, John
Connelly, Salt Lake City, following an illness of some weeks. Funeral
services were held in the 27th ward, September 2, 1924. Andrew Kimball
and his twin sister, Mrs. Alice K. Smith, wife of the late President Joseph
F. Smith, were born in Salt Lake City, September 6, 1858. Their par-
ents were President Heber C. Kimball and Ann A. Gheen. For many years
he was employed on the railroad running south from Salt Lake into Juab
county. He was married to Olive Woolley, daughter of Bishop Edwin U.
Woolley and Mary A. Alpin, February 2, 1882, and to them were born
eleven children. Shortly after his marriage he was called on a two-year mis-
sion to the Indian territory mission and later was made president of that
mission, which is now the central states mission. Shortly after his return
home, he was made president of the St. Joseph stake of Zion with head-
quarters at Thatcher, Ariz., where he has lived up to the time of his death.
He served as chairman of the Arizona board of agriculture and horticulture.
He also served in the Utah constitutional convention. He is survived by his
wife, Mary Connelly Kimball; six children and eighteen grandchildren.
His body was taken to Thatcher for burial.

Arthur L. Thomas, fourteenth governor of Utah, and for many years
postmaster of Salt Lake City, a promiment citizen of Utah since 1879,
passed peacefully away while in natural sleep on the night of September 14-15,
1924. He was born in Chicago, August 22, 1851, and later removed to
Pittsburg, Pennsylvania, where he attended the public schools and entered
politics as secretary to the Allegheny county Republican committee when
eighteen years of age; was appointed a committee clerk in the House of
Representatives, Washington, when Ulysses S. Grant was president. He
was appointed to serve in Utah as secretary of the territory in 1879, re-
appointed in 1883, and served untill887, holding many political offices of
importance simultaneously. He was governor from 1889 to 1893, being
then succeeded by Gov. Caleb W. West. He was appointed postmaster of
Salt Lake City Feb. 1, 1897 and was helpful in establishing the rural free
mail delivery. He was president of the Cambrian Association of Utah at
the time of his death. For sketch of his life see Improvement Era, Sept.,
1901, Vol. 4, No. 11.

The dinosaur cavalcade bringing dinosaurs from Jensen under direc-
tion of John T. Kay, Vernal, 220 miles, entered Salt Lake City and pro-
ceeded up South Temple street to the University of Utah on the afternoon
of September 17, 1924. It was a unique caravan — nineteen four- horse teams
tugging at their heavy loads of old fossils enroute to the University. There
were eighteen wagons loaded at an average of 4,500 pounds each. Moving
pictures were taken of the caravan which resembled a freight train familiar
to Utahns over fifty years ago. The University of Utah has been ten
months or more chiseling out the five specimens of ancient dinosaurs from
their natural graveyard near Jensen in eastern Utah. The bones will be
built in place at the University later.

"We appreciate very much the opportunity of reading the Improvement Era. The
information in it assists us greatly in getting the gospel to the people." — Horace Y.
Whittle, Goole, Yorkshire, England.

Milton H. Gentry, Beaver, Utah: "I always enjoy reading the Improvement Era.
It can't be beat! Wishes for success," Mliton H. Gentry, Beaver, Utah.

"We would feel quite lost if it were not for the Era. We appreciate very
much the labor put forth to make the magazine the success that it is and thank you as a
conference for your diligent endeavors." — Ray J. Dawson, West Virginia North con-
ference, Eastern States mission.

IMPROVEMENT ERA, OCTOBER, 1924

Two Dollars per Annum

Entered at the Post Office, Salt Lake City, Utah, as second class matter

Acceptance for mailing at special rate of postage provided for in Section 1 103, Act of

October 3, 1917, authorized on July 2, 1918

Heber J. Grant. | P ,. Melvin J. Ballard, Business Mgr.

Edward H. Anderson, j Moroni Snow, Assistant.

CONTENTS

"Shinny," the Favorite Sport of Uintah Indians , Frontispiece

The Optimist and Pessimist. A Poem Joseph Longking Townsend-1107

A Hymn with a History Elder Orson F. Whitney 1109

Compensation. A Poem Frank C. Steele 1112

Religious Education John J. Tigert 1113

Mount Majestic. A Poem Jack Egbert 1120

Russia's Contribution to America's Wheat Crop _ P. V. Cardon 1121

God's Touch. A Poem M. A. Stewart 1126

"Mormonism" as an Educational Institution Clarence William Brown 1127

Prophecy and History Edward H. Anderson 1130

Nature's Music. A Poem Samuel B. Mitton 1133

The Mississippi Peddler. A Story Arthur J. Home 1134

Youth. A Poem Maud Baggarley 1141

Heroes of Science — IV Dr. F. S. Hams ft N. I. Butt.A 142

Our Martyrs. A Poem Joseph H. Dean 1144

God Bless the Youth of Zion. A Poem Ruth May Fox 1144

Faith and Works Elder Joseph Fielding Smith.A 145

Far Up on the Mountain. A Poem G. Milton Babcock 1151

Messages from the Missions. Illustrated 1 152

Bits of Philosophy Nephi Jensen 1161

Scout Boys. A Poem Bertha A. Kleinman 1161

By the Stream Side. A Poem Alfred Lambourne 1162

I Worship God. A Poem Mabel Jarvis 1163

The Need of "Backing" O. B. Peterson 1164

Ye Olde Towne. A Poem Ezra J. Poulsen 1168

Prophecy and History — IV-VI Prof. Levi Edgar Young 1169

Up to You. A Poem Ida R. Alldredge 1174

A Tribute Susa Young Gates 1175

Their Money Moon. A Story Caroline Westover 1177

Index to Volume 27 1181

Editors' Table — The Right Attitud; 1 182

A Praiseworthy Achievement 1 183

Day and Night. A Poem Anna Musser 1184

Reverie. A Poem Leo. W. Allen 1184

Mutual Work 1 185

Passing Events 1 193

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